For  the  Republican. 

The  Eclipse. 

The  children  played  in  the  shadows 
On  the  gleaming  floor  that  lay, 

And  they  murmured  “What  is  the  matter 
With  the  brave  old  sun,  to-day? 

“No  vapor  hangs  white  o’er  the  meadow, 

No  cloud  in  the  fair  blue  sky. 

But  the  sunshine  is  wan  and  sickly 
As  if  it  were  going  to  die. 

“It  yesterday  came  through  the  vine-leaves 
That  shadow  the  casement  o’er; 

In  a shower  of  golden  dollars 
It  fell  on  the  mottled  floor. 

But  now  it  is  falling  in  pictures 
Of  a faint  and  broken  sun, 

In  a shower  of  silvery  crescents 
That  are  fading  every  one.” 

Then  the  children  looked  from  the  window 
On  the  dim,  mysterious  skies, 

' And  a question  of  fear  and  sorrow 
Lay  darken  their  dreamy  eyes. 

And  the  sun  looked  down  on  the  faces 
So  pale  in  the  glimmering  ray, 

And  lie  answered  their  childish  question 
As  well  as  a mute  orb  may. 

Said  lie,  “’Tis  a law  outstretching 
From  man  to  the  farthest  star, 

Tli  at  we  only  can  give  to  another 
Whatever  we  have  and  are. 

“When  my  life  was  full  and  perfect. 

When  my  heart  was  whole  and  brave, 

I gave  you  the  rounded  sunbeams 
That  all  my  children  crave. 

“But  the  hand  of  a mighty  darkness 
Lies  heavy  npon  my  brow, 

And  a dying  and  broken  glimmer 
Is  all  I can  give  you  now.” 

Then  the  children  ran  to  the  attic, 

And  with  eager  lingers  broke 
From  the  globe  of  a shattered  lantern 
The  fragments  dim  with  smoke. 

And  then  through  the  veiling  curtain 
Procured  by  their  childish  art, 

They  watched,  as  the  Day-god  faltered 
And  died  of  a broken  heart.  r.  it.  c. 

■ ■■  ■ 


Division  X)SA-1.2. 

Section  _VJ  7 3 


Digitized  by  the  Internet  Archive 
in  2016 


https://archive.org/details/lecturesonindiaOOwrig 


LECTURES  ON  INDIA, 


BY 


CALEB  WRIGHT,  A.  M. 


THE  AUTHOR  HAS  TRAVELLED  MORE  THAN  FORTY  THOUSAND 
MILES,  FOR  THE  EXPRESS  PURPOSE  OF  COLLECTING  IN- 
FORMATION RESPECTING  THE  VARIOUS  RACES  OF 
PEOPLE  WHOSE  PECULIAR  MANNERS.  IIABITS 
AND  SUPERSTITIONS  HE  DESCRIBES. 


FIFTH  EDITION. 


TO  WHICH  IS  ADDED,  A LECTURE  ON  THE  CONDITION  OF  WOMEN  IN  INDIA  AND  OTHER 
PAGAN  AND  MOHAMMEDAN  COUNTRIES ; A DESCRIPTION  OF  THE  THUGS,  A 
PECULIAR  CLASS  OF.  ROBBERS ; A DESCRIPTION  OE  TWO  OF  THE 
PRINCIPAL  HINDU  FESTIVALS;  AND  SPECIMENS  OF 
THE  SHASTEUS  OR  ANCIENT  BOOKS  OF  THE 
BRAHMINS. 


ILLUSTRATED  BY  NUMEROUS  ENGRAVINGS. 


BOSTON: 

PUBLISHED  BY  CALEB  WRIGHT 
1851. 


Entered  according  to  Act  of  Congress,  in  the  year  1850,  by 
CALEB  WRIGHT,- 

in  the  Clerk’s  Office  of  the  District  Court  of  Massachusetts. 


TESTIMONIALS. 


From.  Rev.  Rufus  Anderson,  D.D.,  of  Boston. 

“ Mr.  Caleb  Wright  visited  India  a few  years  since,  to  qualify  himself 
for  lecturing  on  the  manners  and  customs  of  the  people  in  that  country ; 
and  the  Lectures  lie  has  since  published  give  evidence  of  the  carefulness 
of  his  observations,  and  of  his  faithfulness  in  description.  The  volume 
entitled,  ‘ Lectures  on  India,’  &c.,  is  valuable  for  its  subject-matter,  even 
beyond  any  other  similar  collection  of  the  size  within  my  knowledge.” 

From  Rev.  Jeremiah  Day , D.D.,  LL.D.,  formerly  President  of  Yale  College. 

“Mr.  Wright  has  recently  lectured  in  seven  of  the  churches  in  this 
city  (New*  Haven),  to  large  and  highly  gratified  audiences.  I believe  his 
Lectures  are  doing  much  good,  and  hope  they  will  continue  to  receive  the 
patronage  they  deserve.” 

While  Mr.  Wright  was  lecturing  in  the  principal  cities  and  towns  in 
the  United  States,  testimonials,  similar  to  the  above,  were  received  from  a 
great  number  of  persons  in  eminent  stations,  among  whom  were  twenty 
Presidents  of  Colleges  and  Theological  Seminaries,  viz. : 

Rev.  E.  Nott,  D.D., President  of  Union  College. 

L.  Beecher,  D.D.,  • • • President  of  Lane  Seminary. 

J.  Edwards,  D.D.,  • • • President  (formerly)  of  Tlieol.  Sem.  Andover. 

Jere.  Day,  LL.D.,  • • • President  (formerly)  of  Yale  College. 

II.  Humphrey,  D.D.,-  President  (formerly)  of  Amherst  College. 

Mark  Hopkins,  D.D.,  • President  of  Williams  College. 

S.  North,  LL.D.,  • • • • President  of  Hamilton  College. 

Joel  Parker,  D.D.,  - • • Px-esident  of  Union  Tlieol.  Seminary,  N.  Y. 

B.  Tyler,  D.D., President  of  Theol.  Seminary  at  E.  Windsor. 

B.  Sears,  D.D., Pi-esident  of  Theol.  Seminary  at  Newton. 

R.  Babcock,  D.D.,  • • • President  (formerly)  of  Waterville  College. 

J.  Bates,  D.D., President  (formerly)  of  Middlebury  College. 

N.  Bangs,  D.D., President  (formerly)  of  Wesleyan  University. 

H.  J.  Clark,  A.M.,  ■ • • President  of  Alleghany  College. 

J.  Carnahan,  D.D.,-  • • President  of  Princeton  College.  *— 

Asa  Mahan,  A.M.,-  • • President  of  Obei'lin  Institute. 

E.  W.  Gilbert,  D.D,  • President  of  Delaware  College. 

Benjamin  Hale,  D.D.,  President  of  Geneva  College. 

Silas  Totten,  D.D.,-  • • President  of  Trinity  College. 

Hon.  A.  Hasbrouck,  LL.D.,  Px-esident  of  Rutgers  College. 


ENGRAVINGS. 


LECTURES  ON  INDIA. 

SO.  P1GE- 

1.  A Devotee,  who  had  been  standing  eight  years, 9 

2.  A Devotee,  whose  finger-nails  were  eight  inches  long, 11 

3.  A Devotee,  whose  arms  were  constantly  elevated, 13 

4.  Hindu  of  Bengal,  of  high  rank,  in  full  dress, 15 

5.  Mohammedan  of  Bengal,  of  high  rank,  in  full  dress, 17 

6.  Byragee  playing  on  a Timbrel, 19 

7.  Mobman  Khaun,  Nabob  of  Cambay, 21 

8.  Culi  Chief, 23 

9.  Culi  Soldier  of  the  Forests  of  Rajputana, 25 

10.  Minaret  at  Delhi, 27 

11.  Columns  of  a Temple  at  Benares, 29 

12.  Columns  from  the  ruins  of  a Temple  at  Barolli, 31 

13.  Temple  of  Vishnu,  at  Mahabalipooram,  South  India, 33 

14.  Entrance  to  the  Cave  Temple  of  Elephanta, 35 

15.  Interior  of  the  Great  Choultry  at  Madura, 35 

16.  Hindu  College  at  Calcutta, 37 

17.  Fort  of  Haje  Ka,  on  the  Indus, 39 

18.  Town  and  Fort  of  Roree,  on  the  Indus, 41 

19.  Fort  of  Burkhur,  on  the  Indus, 43 

20.  Hindu  Family  and  Dwelling,  47 

21.  Travelling  in  a Palankeen, 47 

22.  Specimens  of  Hindu  Jewelry, 49 

23.  Celebrating  the  Huli  Festival, 53 

24.  A Brahmin  Reading  the  Shasters, 53 

25.  A Yolume  of  the  Shasters,  written  on  Palm  Leaf, 55 

26.  Yishnu  reposing  on  his  Serpent  Couch,  59 

27.  Interior  of  a House  in  the  City  of  Benares,  59 

28.  Temple  of  Kali  near  Calcutta,  63 

29.  The  Goddess  Kali, 63 


Vi  ENGRAVINGS. 

NO-  PAGE. 

30.  Temple  at  Tanjore, 67 

31.  Images  found  among  Ancient  Ruins  at  Gaya, 71 

32.  Temple  near  Allahabad, 71 

33.  Two  Portraits, / 75 

34.  A View  in  the  City  of  Benares, 75 

35.  Presenting  Offerings  to  a Mendicant  Priest, 79 

36.  An  Infant  Victim  of  Superstition, 83 

37.  Interior  of  a Chapel  at  Cuttack, 83 

38.  A Curiously  wrought  Image  of  Kannappen, 87 

39.  Ruins  in  the  City  of  Delhi, 91 

40.  A Mosque  at  Delhi 91 

41.  Union  of  the  Ganges  and  Jumna, 95 

42.  The  Sick,  brought  to  the  Ganges, 95 

43.  A Pilgrim  at  his  Devotions, 99 

44.  The  God  of  Wisdom,  Dancing  Girl,  and  Musicians, 99 

45.  The  Great  Temple  of  Juggernaut  at  Puri, 103 

46.  Portrait  of  Juggernaut, 103 

47.  Car  and  Procession  of  Juggernaut, 107 

48.  The  Goddess  Luckshme,  copied  from  an  Ancient  Sculpture,  . . . 107 

49.  Ceremony  of  the  Swinging  of  Krishna Ill 

50.  A Tank  and  Temple  near  Benares, 115 

51.  The  India  Ox, 115 

52.  A Devotee  leaping  from  a Precipice,  119 

53.  Transforming  a Woman  into  an  Evil  Spirit  by  burning  her  alive,  . . 119 

54.  A Group  of  Women, 123 

55.  Interior  of  a Dwelling, 123 

56.  Saugor  Island, 127 

57.  Bannian  Tree, 127 


LECTURE  ON  WOMEN. 

Commencing  at  Page  129. 


58.  Three  Hindu  Girls,  educated  at  Burdwan, 131 

59.  Women  of  Calcutta, 185 

60.  Hindu  Woman  of  Bengal,  of  high  rank,  in  full  dress, 139 

61.  Mohammedan  Woman  of  Bengal,  of  high  rank,  in  full  dress,  . . . 143 

62.  Parsec  Woman  of  Bombay,  of  high  rank,  in  full  dress, 147 

63.  Hindu  Woman  carrying  a Burden 151 

64.  Kyan  Woman, 155 


ENGRAVINGS. 


vii 

(CO.  paqe 

65.  Hindu  Woman  of  the  Brahmin  Caste, 159 

66.  Hindu  Mother  lamenting  the  Death  of  her  Child,  . . .'  . . . 163 

DESCRIPTION  OF  THE  THUGS. 

Commencing  at  Page  169. 

67.  A Thug  disguised  as  a Merchant, 167 

68.  Carrier  of  Ganges  Water,  . . . . 176 

69.  Interior  of  a Cave  Temple  at  Ellora, 185 

70.  A Thug  going  to  a Feast,  . 190 

71.  A Mohammedan  at  Prayer, 191 

72.  Indru,  King  of  the  Minor  Deities, 193 

73.  Cottage  in  the  Forest, 197 

DESCRIPTION  OF  FESTIVALS. 

Commencing  at  Page  201. 

74.  Procession  at  a Hindu  Festival, 199 

75.  Image  of  the  Goddess  Durga, 202 

76.  A Hindu  Family  carrying  Offerings  to  an  Idol, 209 

77.  Returning  from  a Sacrifice  of  Animals, 215 

78.  Dancing  in  Celebration  of  the  Durga  Festival, 219 

79.  Consigning  an  Image  of  Kali  to  the  Ganges, 223 

SPECIMENS  OF  THE  SHASTERS. 

Commencing  at  Page  237. 

80.  Gautama,  or  Budh, 249 

81.  Chinese  Budh,- 251 

82.  Brahma, 251 

83.  Another  Form  of  Brahma, 251 

84.  Huneman, 255 

85.  Another  Form  of  Huneman, 255 

86.  Vishnu, 255 

87.  Ganesa,  the  God  of  Wisdom, 258 

88.  Serpent  God, 259 

89.  Colossal  Bust  of  Shiva,  from  the  Temple  of  Elephanta,  ....  259 

90.  Shiva, 259 

91.  Temple  of  Nandi,  at  Tanjore, 269 

92.  Kartika,  the  God  of  War, 271 


Engraving,  No.  1.  Portrait  of  a Devotee  xvho  had  been  standing 
eight  years,  day  and  night.  See  description  at  page  70. 


No.  2.  Portrait  of  a Devotee  who  had  kept  the  left  arm  elevated 
in  the  position  represented  until  it  had  become  stiff,  and 
the  finger-nails  had,  grown  six  or  eight  inches 
in  length.  See  page  70. 


No.  3.  Portrait  of  a Devotee  who  had  lcept  both  arms  elevated 
until  they  had  become  stiff  and  immovable.  See  page  70. 


No.  5.  A Mohammedan  of  Bengal,  of  high  rank,  in  full  dress. 


# 


* 


No.  / . Mohman  Khaun , Nabob  of  Cambay . 


No.  8.  A Cult  Chief.  The  Culis  are  a tribe  of  Robbers  and  Pirates  in  the 
north-west  part  of  Hindustan. 


No.  9.  A Ckdi  Soldier  of  the  Forests  of  Rajputana. 


No.  10.  THE  GREAT  MINARET  AT  DELHI. 

This  beautiful  and  magnificent  tower  is  242  feet  in  height.  In  the  interior 
is  a spiral  staircase,  leading  to  the  different  balconies , and  to 
the  top.  It  was  built  in  the  thirteenth  century , 
but  for  what  purpose  is  now  unknown. 


No.  11.  SPECIMEN  OF  ARCHITECTURE  AT  BENARES. 


Two  of  the  eight  columns  which  support  the  vestibule  of  a Temple , represented 
by  engraving , No.  34,  page  75. 


No.  12.  SPECDIEN  OF  HINDU  ARCHITECTURE  AT  BAROLLI. 

D use  Columns  are  in  the  immediate  vicinity  of  a very  large  and  beautiful  temple  non 
in  ruins.  They  probably  supported  a swing,  for  the  recreation  of  the  god. 

See  engraving,  representing  the  swinging  of  Krishna,  page  111. 


4 


No.  13.  A TEMPLE  AT  MAI1ABALIP00R  AM. 

Each  of  the  four  columns  is  composed  of  a single  stone.  During  cer- 
tain Festivals  an  Image  of  Vishnu  is  brought  from  a larger  temple 
and  placed  in  this  edifice  to  receive  the  homage  of  his  votaries. 


9 


A o.  14.  Temple  of  Elephanta. 


No.  15.  Interior  of  the  Great  Choultry  at  Madura. 


No.  1C>.  The  Hindu  College  at  Calcutta. 


No.  18.  Tovm  and  Fort  of  Roree,  on  the  Indus. 


\ 


No.  19.  Fort  of  Burkhur,  on  the  Indus. 


LECTURES  ON  INDIA. 


LECTURE  I. 


It  is  the  opinion  of  some  eminent  geographers,  that  India, 
under  the  name  of  Tarshish , was  known  in  the  days  of  Solomon, 
and  celebrated  as  the  land  of  spices,  gold,  and  precious  stones ; 
but,  whether  it  be  the  Tarshish  of  the  ancients  or  not,  it  has  for 
a long  time  been  justly  regarded  with  great  interest.  Here,  vast 
and  powerful  empires  have  successively  sprung  up  and  flourished, 
while  Europe  was  in  a state  of  barbarism.  Long  before  Chris- 
tianity shed  its  light  upon  the  world,  India  was  the  land  of  science 
and  the  arts.  At  the  present  time,  however,  its  prominent  char- 
acteristics are  ignorance,  poverty,  and  superstition. 

It  is  not  my  purpose  to  direct  your  attention  to  the  whole  of 
India,  but  only  to  that  portion  of  it  usually  denominated  Hindu- 
stan, or  India  within  the  Ganges.  This  is  a large  peninsula,  pro- 
jecting into  the  Indian  Ocean,  south-west  of  the  Chinese  Empire, 
from  which  it  is  separated  by  the  Himalaya  Mountains.  With  a 
territory  about  as  large  as  Mexico,  it  is  supposed  to  contain  a pop- 
ulation of  one  hundred  and  thirty  millions,  or  more  inhabitants 
than  England,  Scotland,  Ireland,  Russia,  and  the  continent  of 
America. 

The  Hindus  are  of  various  dissimilar  races,  differing  materially 
in  stature,  complexion,  manners,  language,  and  general  character. 
The  Rajpoots  and  mountaineers  of  the  north  are  large  and  of  great 
muscular  strength,  while  the  inhabitants  farther  south  are  gener- 
ally of  small  stature  and  of  slender  form.  In  complexion,  they 
vary  from  a dark  olive  approaching  to  black,  to  a light,  transparent, 
beautiful  brown,  resembling  that  of  the  natives  of  Northern  Italy. 


46 


LECTURES  ON  INDIA. 


They  are  very  fond  of  ornaments,  such  as  rings  in  the  ears  and 
nose,  with  bracelets  on  the  arms  and  ankles  ; yet  their  dress  is  ex- 
ceedingly simple.  See  Engravings,  Nos.  20  and  22. 

The  dress  of  the  male  consists  of  two  pieces  of  cotton  cloth,  each 
containing  about  two  yards.  The  one,  called  the  dhotee,  is  girt 
about  the  loins  and  extends  to  the  ankles.  The  other,  called  the 
chaddcr,  is  worn  over  the  shoulders.  The  dress  of  the  female  is 
called  a saree,  and  consists  of  a single  piece  of  cloth  of  from  four 
to  seven  yards.  One  end  of  this  piece  is  wrapped  around  the 
loins,  the  width  reaching  to  the  feet;  the  other  is  gracefully 
thrown  around  the  shoulders.  In  some  parts  of  the  country,  it 
also  covers  the  head.  The  children  wear  no  clothing  until  they 
are  from  five  to  eight  years  of  age  ; but  they  are  frequently  deco- 
rated with  ornaments  and  jewels  of  considerable  value. 

The  food  of  this  people,  with  but  few  exceptions,  is  vegetable 
The  use  of  animal  food  is  denied  them  by  their  religion,  unless 
the  animals  be  first  sacrificed  to  some  idol.  At  their  meals,  they 
use  neither  tables,  chairs,  knives,  forks,  nor  spoons.  They  sit  upon 
the  floor,  and  put  the  food  into  the  mouth  with  the  fingers  of  the 
right  hand.  They  take  their  drink  from  a brass  cup,  which  they 
never  touch  with  the  lips,  but  pour  the  liquid  into  the  mouth. 
Fermented  and  distilled  liquors  are  used  only  by  the  lowest  castes  ; 
but  the  use  of  tobacco  is  almost  universal,  and  horo,  as  elsewhere 
nas  a most  pernicious  influence.  Many  of  both  sexes 'chew  betel 
a drug  more  filthy,  if  possible,  than  tobacco  itself. 

Most  of  the  Hindu  dwellings  are  rude  huts,  See  Engraving, 
Number  20.  The  usual  size  is  about  eighteen  feet  long  and  twelve 
wide.  The  walls  are  built  of  mud,  and  the  roof  is  thatched  with 
straw  or  with  the  leaves  of  the  palm.  In  cities,  however,  and  m 
large  villages,  to  prevent  damage  by  fire,  tiles  are  used  instead  of 
thatch.  The  cost  of  such  dwellings  varies  from  five  to  twenty 
dollars,  according  to  the  size  and  manner  of  finish.  About  one 
house  in  a thousand  is  built  of  durable  materials,  such  as  brick  or 
stone.  In  cities  they  may  be  found  from  two  to  four  stories  high. 
These  have  flat  roofs,  and  are  built  around  a court  or  open  space 
in  the  centre.  In  some  houses,  the  court,  is  very  large,  and  is  dec- 
orated with  fountains,  trees,  and  flowering  shrubs.  Most  of  the 
windows  open  into  the  court.  As  Hindu  dwellings  have  few  or 
no  windows  towards  the  street,  they  appear  very  much  like  prisons : 
and,  in  some  respects,  they  are  prisons  ; for  within  their  walls 
the  females  are  incarcerated  for  life.  Such  is  the  jealousy  of  their 
husbands,  that  they  are  never  to  be  seen  in  the  streets  or  in  any 


No.  20.  Hindu  Family  and  Dwelling. 


No.  21.  Travelling  in  a Palankeen. 


* 


No.  22.  JEWELRY -FROM  SPECIMENS  COLLECTED  BY  THE  AUTHOR. 

These  engravings  are  of  the  size  of  the  objects  which  they  represent.  No.  1 is  an  orna- 
ment for  the  ear  ; the  lobe  of  the  ear  is  pierced,  and  the  aperture  gradually  stretched  until 
if  becomes  sufficiently  large  to  admit  the  ornament.  No.  2 is  a nose  jewel.  No.  3 is  a 
bracelet  ; it  is  made  of  brass,  and  weighs  one  pound  and  nine  ounces.  Some  of  the  women 
deck  the  arms  with  from  ten  to  twenty  brass  rings,  weighing  more  than  half  a pound  each. 


4 


, 


I 


■ 

' 


LECTURES  OX  IXDIA. 


51 


public  assembly.  It  is  only  the  higher  class  of  females,  however, 
who  are  kept  thus  secluded  ; among  the  common  people,  women 
are  to  be  seen  at  work  in  the  fields,  or  going  to  market  with  large 
bundles  of  wood,  or  other  heavy  burdens,  borne  upon  the  head. 

In  engraving,  No.  21  you  have  a representation  of  the  usual 
method  of  travelling.  With  but  few  exceptions,  there  are  no 
roads  ; consequently,  wheel  carriages  are  seldom  used.  This  ve- 
hicle is  called  a palankeen.  On  the  sides  are  sliding  doors  or  Ve- 
netians. Its  construction  in  other  respects  will  be  readily  under- 
stood. The  usual  number  of  bearers  is  eight.  Four  of  these  carry 
the  palankeen  thirty  or  forty  rods;  then  the  others  take  it  upon 
their  shoulders;  thus,  alternately,  they  relieve  each  other.  Beside 
the  bearers,  several  other  men  are  employed  to  carry  the  baggage 
and  to  bear  lighted  torches  by  night.  The  bearers  and  other 
assistants  are  changed  once  in  about  ten  miles,  or  as  often  as 
stage-drivers  change  their  horses.  The  traveller  proceeds  on  his 
journey  from  seventy  to  ninety  miles  in  twenty-four  hours,  at  an 
expense  of  about  twenty-five  cents  per  mile. 

No.  24  is  a Brahmin  engaged  in  reading  and  explaining  a poem 
containing  some  hundred  thousand  stanzas  written  on  palm-leaf. 
It  is  one  of  many  others  equally  voluminous,  and  has  been  handed 
down  from  generation  to  generation  for  more  than  three  thousand 
years  ; it  is  written  in  Sanscrit,  a dead  language  of  a “ wonderful 
construction  — more  perfect  than  the  Greek,  more  copious  than  the 
Latin,  and  more  exquisitely  .refined  than  either.”  It  is  a portion 
of  the  Holy  Yedas.  . In  a peculiar  tone  of  voice,  he  chants  the 
sacred  text,  stopping  at  the  end  of  each  stanza  to  translate  and 
explain.  His  hearers  listen  attentively  to  the  exciting  narra- 
tive, now  convulsed  with  laughter  at  some  dexterous  exploit,  and 
then  thrilled  with  horror  at  some  dreadful  calamity.  All  the  re- 
ligious books  of  the  Hindus,  including  the  four  Yedas,  are  called 
S hosiers.*  They  are  so  numerous  that  an  entire  human  life 
would  not  be  sufficient  for  an  attentive  perusal  of  them. 

No.  23  is  a celebration  of  the  Huli  festival.  On  this  occasion, 
the  people  of  all  classes  use  the  most  obscene  and  abusive  lan- 
guage, and,  by  means  of  large  syringes,  bespatter  each  other  with 

* See  “ Specimens  of  the  Shasters  or  Sacred  Books  of  the  Brahmins,  consisting 
of  Songs,  Legendary  Tales,  &c.,”  page  247  of  this  volume. 


LECTURES  ON  INDIA. 


52 

colored  water  ; they  also  pelt  each  other  with  red  and  yellow 
powder,  and  with  the  mud  and  filth  of  the  streets.  Should  a 
Hfhdu  be  asked  why  he  conducts  in  this  manner  at  the  time  of 
the  Huli,  he  would  say,  “ It  is  our  custom,  and  it  can  be  proved 
from  the  Shasters  that  it  has  been  the  custom  of  our  forefathers 
for  millions  of  generations.”  To  the  mind  of  a Hindu,  whatever 
is  customary  is  proper  ; for  he  believes  that  the  customs  of  his 
forefathers,  civil,  social,  and  religious,  were  instituted  by  the  gods, 
and  are  therefore  incapable  of  improvement.  The  effect  of  this 
belief  is  to  keep  every  thing  stationary.  There  is  no  progress  in 
knowledge — no  change  for  the  better  in  any  department  in  life. 
The  fashion  of  dress,  the  form  of  agricultural  and  mechanical  in- 
struments, the  manner  of  erecting  habitations,  and  the  performance 
of  various  kinds  of  labor,  are  the  same  as  they  were  thousands  of 
years  ago.  This  fact  may  be  illustrated  by  an  anecdote.  An 
English  gentleman  devised  various  plans  of  introducing  improve- 
ments ; among  others,  he  wished  to  substitute  wheelbarrows  for 
the  baskets  in  which  the  natives  carry  burdens  on  their  heads. 
He  caused  several  of  these  useful  articles  to  be  constructed,  and 
labored  with  much  assiduity  to  introduce  them  among  his  work- 
men. In  his  presence,  they  used  them  with  apparent  cheerfulness, 
and  even  admitted  that  they  were  far  preferable  to  the  baskets. 
The  gentleman  was  delighted  with  his  success.  On  one  occasion, 
however,  having  been  absent  a few  hours,  on  returning  somewhat 
unexpectedly,  lie  was  surprised  to  find  all  his  laborers  carrying 
the  wheelbarrows  filled  tvitli  earth  on  their  heads. 

Their  unyielding  attachment  to  ancient  customs  is  the  natural 
result  of  their  religious  belief.  Any  change,  however  slight,  in 
the  mode  of  labor  or  business,  is  a violation  of  religious  duty. 
It  is  evident,  therefore,  that  the  comforts  and  improvements  of 
civilized  life  can  never  be  introduced  among  the  Hindus  until  they 
become  convinced  of  the  falsity  of  their  Shasters  and  the  foolish- 
ness of  their  traditions.  The  first  step  in  the  process  of  reform 
and  improvement  is  to  renounce  that  system  of  religion  which  for 
thousands  of  years  has  held  them  in  th«  most  cruel  bondage. 

The  subject  of  engraving,  No.  2G  is  beautifully  sculptured  on 
the  surface  of  a large  rock  in  the  Ganges,  and  is  also  frequently 
represented  by  the  Hindus  in  their  paintings.  An  enormous  ser- 
pent, having  many  heads,  is  coiled  up  in  such  a manner  as  to  form 
a couch,  upon  which  a Hindu  divinity  is  sleeping.  Tt  illustrates  a 
familiar  legend  in  their  Shasters.  After  the  destruction  of  a 


No.  23.  Celebrating  the  Huli  Festival. 


No.  24  A Brahmin  reading  the  Shasters. 


LECTURES  ON  INDIA. 


57 


former  world  by  S deluge,  this  divinity,  whose  name  is  Vishnu, 
composed  himself  to  sleep  on  a thousand-headed  serpent,  which 
doated  upon  the  surface  of  the  waters  ; during  a nap  of  some  mil- 
lions of  years,  a water-lily  grew  from  his  body;  from  this  dower 
issued  Brahma,  the  Creator.  Having  formed  the  world  anew  and 
created  many  of  the  gods,  he  proceeded  to  create  man,  when  the 
four  classes  or  castes  into  which  the  Hindus  are  divided  issued  from 
different  parts  of  his  body  : the  Brahmins  from  his  head,  the  Kshu- 
tryus  from  his  arms,  the  Voishnus  from  his  breast,  while  the 
Shudras  had  their  ignoble  origin  in  his  feet ; agreeably  to  which 
legend,  the  Brahmins  are  supposed  to  be  entitled  to  a very  high 
rank,  while  the  Shudras  are  hardly  regarded  as  human  beings. 
These  four  classes  have,  from  various  causes,  been  divided  into 
more  than  two  hundred  distinct  castes.  If  one  of  high  caste  vio- 
late the  rules  of  his  community,  he  cannot  receive  an  honorable 
dismission,  and  enter  a lower  caste,  but  is  forever  excluded  from 
all  respectable  society ; repentance  and  reformation  have  no  ten- 
dency to  restore  him.  One  of  low  caste,  though  ever  so  learned, 
wise,  or  virtuous,  can  make  no  approximation  to  a higher  caste. 
The  distance  between  the  Shudra,  the  lowest  caste,  and  the 
Brahmin,  is  immeasurably  great  ; the  Brahmin  cannot  even  instruct 
the  Shudra,  but  with  the  greatest  precaution,  lest  he  should  be 
defiled.  But,  low  as  |}ie  Shudra  is,  he  has  an  honorable  standing 
in  society  when  compared  with  the  Parriahs,  a race  who  are  not 
regarded  as  having  any  caste.  They,  when  walking  in  the  street, 
must  keep  on  the  side  opposite  the  sun,  lest  their  filthy  shadows 
should  fall  upon  the  consecrated  Brahmin.  It  is  not  uncommon 
to  see  the  lower  castes  prostrating  themselves  as  worshippers  at 
the  feet  of  the  Brahmin,  and  greedily  drinking  the  water  which  he 
has  condescended  to  sanctify  by  the  immersion  of  his  great  toe. 

The  pernicious  influence  of  caste  is  strikingly  illustrated  by  an 
incident  related  to  me  by  Rev.  Mr.  Day,  a missionary  at  Madras. 
As  he  was  riding  through  a native  village,  he  saw  a woman  lying 
by  the  side  of  the  street,  apparently  in  the  agonies  of  death : she 
had  lain  there  about  twenty-four  hours,  and,  during  all  this  time, 
the  villagers  had  been  constantly  passing  and  repassing,  without 
manifesting  the  least  interest  or  sympathy.  When  Mr.  Day  asked 
them  why  they  thus  neglected  this  woman,  and  suffered  her  to  lie 
there  and  die,  they  replied,  “ Why  should  we  take  care  of  her  ? She 
does  not  belong  to  our  caste.”  A little  rice-water,  it  appears,  had 
been  offered  her,  but  she  would  not  drink  it,  simply  because  the  per- 
son offering  it  belonged  to  a lower  caste.  Had  she  tasted  the  rice- 


58 


LECTURES  ON  INDIA. 


water,  or  eaten  any  food  cooked  by  these  villagers,  or  even  drank 
pure  water  from  their  vessels,  she  would  have  lost  caste.  And 
what  then  ? Her  own  children  would  have  fled  from  her  as  from 
one  infected  with  the  plague;  her  husband  would  not  have  per- 
mitted her  to  enter  his  house  ; even  the  parental  roof  would  not 
have  afforded  her  an  asylum  for  a single  moment ; had  any  friends 
or  relatives  dared  to  associate  with  her,  they  too  would  have  lost 
caste  and  been  involved  in  the  same  disgrace.  Thus  she  would 
necessarily  become  an  outcast  and  a vagabond. 

In  most  of  the  large  houses  in  India,  there  is  an  apartment  which 
serves  as  a family  chapel.  Engraving,  No.  27  represents  such  an 
apartment  in  a very  elegantly-finished  house  in  the  city  of  Benares. 
In  the  farther  part  of  the  chapel  is  the  altar  or  shrine  on  which  the 
idols  are  placed.  Each  member  of  the  family  is  expected  to  offer 
up  his  devotions  to  these  idols  every  morning  and  evening. 

According  to  their  own  standard,  the  Hindus  are  preeminently 
a religious  people.  The  number  of  their  gods,  as  stated  in  their 
Shasters,  is  three  hundred  and  thirty  millions.  These  fabled  gods 
are  not  represented  as  acting  in  concert ; they  fight  and  quarrel  with 
each  other,  and  with  their  wives  and  children,  murder  the  innocent 
for  the  sake  of  plunder,  and  commit  crimes,  the  bare  recital  of  which 
to  a Christian  audience  would  excite  the  utnjpst  horror  and  disgust. 

It  is  generally  admitted,  that  neither  nations  nor  individuals  aim 
at  greater  purity  of  morals  than  their  religion  requires.  We  may 
expect  to  find  any  community  below,  rather  than  above  this  stand- 
ard. This  is  true  in  regard  to  the  Hindus.  Their  gods  and  god- 
desses being  extremely  vicious,  the  manner  in  which  they  are 
worshipped  must  correspond  with  their  character  ; it  cannot  be 
expected  that  the  moral  character  of  the  people  should  be  other 
than  it  is,  a compound  of  every  thing  that  is  debasing.  Gross 
and  polluted  as  their  divinities  are,  they  are  yet  too  refined  and 
elevated,  in  their  estimation,  to  be  worshipped  without  imagery. 
Images  are  made  in  forms  as  various,  unnatural,  and  horrid,  as  the 
imagination  can  conceive.  When  one  of  them  is  consecrated  by 
the  Brahmin,  the  divinity  for  whom  it  is  designed  is  supposed  to 
take  up  his  abode  in  it,  and  is  propitious  or  unpropitious  accord- 
ing to  the  manner  in  which  it  is  worshipped. 

The  goddess  Kali,  (See  Number  29)  is  represented  as  a woman 
of  a dark  blue  color,  with  four  arms,  in  the  act  of  trampling  under 
her  feet  her  prostrate  and  supplicating  husband.  In  one  hand 


No.  2G.  Vishnu,  reposing  on  his  Serpent  Couch. 


No.  27.  Interior  of  a House  in  the  City  of  Benares. 


LECTURES  ON  INDIA. 


61 


she  holds  the  bloody  head  of  a giant,  and  in  another  an  extermi- 
nating sword.  Her  long,  dishevelled  hair  reaches  to  her  feet ; her 
tongue  protrudes  from  her  distorted  mouth  ; and  her  lips,  eyebrows, 
and  breast,  are  stained  with  the  blood  of  the  victims  of  her  fury, 
whom  she  is  supposed  to  devour  by  thousands.  Her  ear  orna- 
ments are  composed  of  human  carcasses.  The  girdle  about  her 
waist  consists  of  the  bloody  hands  of  giants  slain  by  her  in  single 
combat,  and  her  necklace  is  composed  of  their  skulls.  This  mon- 
ster divinity  is  one  of  the  most  popular  objects  of  Hindu  worship. 
She  calls  forth  the  shouts,  the  acclamations,  and  the  free-will  of- 
ferings of  myriads  of  infatuated  worshippers.  Her  temples  are 
continually  drenched  with  the  blood  of  victims ; even  human 
victims  are  occasionally  sacrificed  to  her.  In  1S28,  the  Rajah  of 
the  Goands  sacrificed  twenty  men  at  one  time,  as  the  promised 
reward  of  her  supposed  assistance  in  a single  enterprise. 

The  Hindus,  like  the  inhabitants  of  more  civilized  countries, 
have  secret  societies.  The  most  remarkable  of  these  is  the  soci- 
ety of  the  Thugs,  which  boasts  of  great  antiquity.  In  some  re- 
spects, it  is  a religious  society  ; for  its  members  believe  that  they 
are  under  the  immediate  guidance  and  protection  of  Kali,  and  that 
she  permits  them  to  obtain  their  livelihood  by  murdering  travellers 
on  the  highway  and  then  taking  their  property.  It  would  be  quite 
inconsistent  with  their  religious  principles,  to  rob  any  person  until 
he  is  first  deprived  of  life  by  strangulation.  They  affirm  that  this 
system  was  instituted  by  Kali,  and  is  consequently  of  divine 
origin ; that,  for  many  thousands  of  years,  she  assisted  them  in 
escaping  detection,  by  devouring  the  dead  bodies  of  their  victims ; 
but,  on  a certain  occasion,  a Thug,  contrary  to  her  command, 
looked  back  to  see  how  she  disposed  of  the  corpses,  and  saw  her 
feasting  on  them.  This  circumstance  so  offended  her,  that  she 
declared  she  would  no  longer  devour  those  whom  they  murdered. 
They  believe,  however,  that  she  still  continues  to  assist  them,  and 
that  she  directs  their  movements  by  certain  omens.  When,  there- 
fore, they  are  about  to  commence  their  excursions,  in  order  to  pro- 
pitiate the  favor  of  Kali,  they  sacrifice  a sheep,  by  cutting  off  its 
head,  upon  which  the  priest  pours  water  and  repeats  the  following 
prayer : “ Great  Goddess  ! Universal  Mother  ! If  this  our  medi- 
tated expedition  is  fitting  in  thy  sight,  vouchsafe  us  thine  help 
and  the  signs  of  thy  approbation.”  While  repeating  this  invoca- 
tion, they  watch  the  head  of  the  victim  ; if  they  observe  tremu- 
lous or  convulsive  motions  in  the  mouth  and  nostrils,  it  is  to  them 
the  sign  that  Kali  approves  their  expedition.  When  about  t© 


62 


LECTURES  OX  INDIA. 


murder  a traveller,  if  they  hear  or  see  any  thing  which,  according 
to  their  superstitious  notions,  indicates  evil,  they  allow  him  to 
pass  on  unmolested  ; but  if  the  omen  is  esteemed  good,  they  re- 
gard it  as  a positive  command  to  murder  him.  In  1826,  the  East 
India  Company  adopted  measures  to  suppress  this  system  of  whole- 
sale murder.  Since  that  time,  between  two  and  three  thousand 
Thugs  have  been  arrested,  tried,  and  convicted.  Two  hundred 
and  six  were  convicted  at  a single  session  of  the  court.  It  ap- 
peared, in  the  course  of  the  evidence,  that  these  prisoners,  at  dif- 
ferent times,  had  murdered  four  hundred  and  forty  persons.  In 
view  of  these  facts,  who  is  prepared  to  carry  out  the  doctrine,  that 
it  matters  not  what  a man  believes,  if  he  is  only  sincere  ? 

m 

Engraving,  No.  28  is  a view  of  one  of  the  most  celebrated  temples 
in  India.  It  is  devoted  to  the  worship  of  Kali,  and  is  situated  at 
Kali  Ghat,  three  miles  from  Calcutta.  The  small  building  on  the 
left,  and  the  other  on  the  right,  are  temples  of  Shiva. 

In  Calcutta,  the  missionaries  have  established  several  schools, 
which  are  in  a flourishing  condition.  The  one  under  the  super- 
intendence of  Rev.  Dr.  Duff  is  attended  by  more  than  a thou- 
sand young  men,  belonging  to  the  most  respectable  families  in 
the  city.  Kali  Prasanna  Mukarje,  one  of  the  young  men  edu- 
cated at  the  mission  schools,  is  a “ Kulin  Brahmin  of  the  highest 
caste,  and,  on  his  mother’s  side,  is  a Holdar  Brahmin.  The  Hol- 
dars  are  the  original  proprietors  of  Kali  Ghat,  and  the  hereditary 
officiating  priests  of  the  temple,  to  whom  all  the  offerings  at  this 
shrine  of  idolatry  belong.  Kali  Prasanna  is  heir  to  his  mother’s 
property,  being  her  only  son  ; he  is  also  heir  to  his  uncle,  who  is 
a Zemindar,  and  one  of  the  proprietors  of  the  temple  of  Kali ; and, 
by  marriage,  he  is  heir  to  his  father-in-law’s  property.  He  is 
thus  the  only  male  representative  of  three  ancient  and  highly- 
respectable  families,  and,  by  inheritance,  would  have  been  the  prin- 
cipal proprietor  of  Kali  Ghat  and  the  high  priest  of  the  temple.” 
Besides  what  he  was  to  inherit,  lie  possessed  property  to  the 
amount  of  about  one  hundred  thousand  dollars.  He  was  fully 
aware  that,  should  he  become  a Christian,  he  would,  by  the  laws 
of  his  country,  not  only  be  deprived  of  his  property,  but  would  be 
despised  by  his  countrymen,  forsaken  by  his  relatives,  and  regarded 
as  an  outcast.  Yet  he  gave  up  all,  was  baptized,  and  became  a 
member  of  one  of  the  mission  churches.  At  various  missionary 
stations  which  I visited  were  several  other  Brahmins,  who  had 
forfeited  their  title  to  large  estates  by  becoming  Christians. 


No.  28.  A Temple  of  Kuli,  near  Calcutta. 


No.  29.  The  Goddess  Kali. 


LECTURES  ON  INDIA. 


65 


The  figure  on  the  left  of  engraving,  No.  31  was  found  among 
some  ruins  in  Behar.  It  is  an  image  of  Shiva,  who,  according  to 
Hindu  mythology,  is  the  husband  of  Kali.  He  has  eight  arms  and 
three  eyes,  one  of  which  is  in  the  centre  of  his  forehead.  The  ser- 
pent  with  which  he  is  decorated  is  rearing  its  head  over  his  right 
shoulder.  With  one  foot  he  is  crushing  an  enemy  in  the  act  of 
drawing  a sword ; with  two  of  his  hands  he  is  tossing  a human 
victim  on  the  points  of  a trident  ; in  a third  he  holds  a drum,  in  a 
fourth  an  axe,  in  a fifth  a sword,  in  a sixth  a portion  of  the  Vedas, 
and  in  a seventh  a club,  on  the  end  of  which  is  a human  head. 

The  figure  on  the  right  was  copied  from  a sculpture  on  the 
wall  of  a temple  at  Gaya.  It  has  four  legs,  sixteen  arms,  and 
seven  heads.  Its  girdle  and  crown  are  ornamented  with  heads. 
In  each  hand  it  has  an  animal  on  a plate,  as  if  dressed  for  food. 
It  is  dancing  on  four  men’s  bodies,  two  prostrated  and  two  ready 
to  be  crushed.  Above,  beneath,  and  on  each  side,  were  armed 
female  furies  dancing  on  human  carcasses  ; but  these  are  not 
copied  into  the  engraving.  By  the  inhabitants  of  Gaya,  this  image 
is  called  Mahamaya,  another  name  for  Kali;  but  it  is  a male, 
and,  perhaps,  was  originally  intended  to  represent  her  husband, 
Shiva. 

In  the  month  of  April,  a festival  in  honor  of  Shiva  is  celebrated 
in  almost  every  town  and  village.  One  of  these  festivals  I wit- 
nessed in  Calcutta.  On  the  first  day,  at  sunset,  the  worshippers 
assembled  at  different  places,  and  danced,  to  the  sound  of  drums 
and  other  rude  and  noisy  music,  before  an  image  of  Shiva.  Then, 
one  after  another,  they  were  suspended  from  a beam,  with  the 
head  downward,  over  a fire.  The  next  day,  about  five  o’clock 
in  the  afternoon,  each  company  reassembled  and  erected  a stage 
about  ten  feet  in  height,  from  which  they  threw  themselves  upon 
large  knives.  The  knives  being  placed  in  a sloping  position, 
the  greater  part  of  the  thousands  that  fall  upon  them  escape  un- 
hurt ; but  occasionally  an  individual  is  cruelly  mangled.  About 
forty  persons  threw  themselves  from  one  stage.  None  but  the 
last  appeared  to  receive  much  injury.  He  pretended  to  be  killed, 
and  was  carried  off  with  great  shouting.  During  the  whole  of 
the  night,  Calcutta  resounded  with  the  sound  of  gongs,  drums, 
trumpets,  and  the  boisterous  shouts  of  the  worshippers.  Early 
the  next  morning,  forty  or  fifty  thousand  persons  were  assembled 


66 


LECTUKES  ON  INDIA. 


on  the  adjoining  plain.  Processions,  accompanied  by  music,  were 
passing  and  repassing  in  every  direction.  In  the  processions, 
many  persons  were  daubed  over  with  the  sacred  ashes  of  cows’ 
ordure.  Hundreds  of  these  were  inflicting  self-torture.  In  one 
procession,  I saw  ten  persons,  each  with  more  than  a hundred 
iron  pins  inserted  in  the  flesh.  In  another,  each  devotee  had  a 
cluster  of  artificial  serpents  fastened  with  iron  pins  to  his  naked 
back.  In  other  processions,  many  had  the  left  arm  perforated,  for 
the  insertion  of  rods  from  five  to  fifteen  feet  in  length.  These 
rods  were  kept  in  constant  and  quick  motion  through  the  flesh,  to 
increase  the  pain.  Some  had  their  tongues  pierced,  for  the  inser- 
tion of  similar  rods,  which  were  occasionally  drawn  rapidly  up 
and  down  through  the  tongue.  One  man,  having  a rod  fifteen 
feet  long,  and,  at  the  largest  end,  nearly  one  inch  in  diameter, 
commencing  with  the  smaller  end,  drew  the  whole  rod  through 
his  tongue.  After  wiping  the  blood  from  it  upon  his  garment,  he 
thrust  it  again  into  his  tongue.  Others  were  drawing  living  ser- 
pents through  their  tongues  and  dancing  around  like  maniacs. 
In  the  streets  through  which  the  processions  passed  were  devotees, 
with  their  sides  pierced ; a rope  passed  through  each  incision,  and 
the  ends  of  the  two  ropes  were  fastened  to  four  stakes  driven  into 
fhe  earth.  In  this  condition,  the  infatuated  creatures  dance  back- 
ward and  forward,  drawing  the  ropes,  at  each  movement,  through 
their  lacerated  flesh.  On  the  afternoon  of  the  next  day,  swinging 
machines  were  erected  at  the  places  of  concourse.  They  con- 
sisted of  a perpendicular  post,  about  twenty-five  feet  high,  upon 
the  top  of  which  was  a transverse  beam,  balanced  on  its  centre, 
and  turning  on  a pivot.  A rope  was  attached  to  one  end  of  this 
beam,  by  which  the  other  could  be  elevated  or  depressed  at 
pleasure.  From  this  end,  many  of  the  worshippers  were  sus- 
pended by  iron  hooks  inserted  into  the  muscular  parts  of  their 
backs.  I have  in  my  possession  a pair  of  hooks  which  have  been 
used  for  that  purpose.  These  hooks  I saw  thrust  into  a man’s 
naked  back.  The  rope  attached  to  them  was  made  fast  to  the 
beam  of  the  machine,  by  which  he  was  lifted  up  twenty-five  or 
thirty  feet  from  the  earth.  It  was  then  put  in  a circular  motion 
on  its  pivot,  and  the  poor  sufferer  made  to  swing  with  great  ra- 
pidity for  some  minutes.  Thousands  and  tehs  of  thousands,  an- 
nually, are  thus  cruelly  tortured  on  these  machines. 


No.  30.  A Temple  at  Tanjore. 


* 


LECTURES  ON  INDIA. 


69 


No.  32  is  a temple  of  Shiva,  which  I saw  near  Allahabad.  It  is 
surrounded  by  a high  mound,  composed  wholly  of  the  fragments 
of  earthen  bottles.  On  one  of  the  last  days  of  February,  from 
twenty  to  forty  thousand  pilgrims  assemble,  each  being  provided 
with  two  or  three  earthen  bottles,  containing  water  from  the 
Ganges,  and  a few  copper  coins.  Such  is  the  offering  they  make 
to  Shiva ; and,  believing  him  to  be  greatly  pleased  with  the  act, 
they  dash  and  break  the  bottles  against  the  temple.  The  next 
day,  the  Brahmins,  faithful  and  true  to  Shiva,  do  not  forget  to 
pick  up  the  money,  and,  as  the  trustees  of  the  idol,  keep  it  for 
him.  That  the  temple  may  not  be  buried  beneath  the  fragments 
of  this  novel  offering,  and  that  no  coin  may  escape  their  vigilance, 
they  also  have  the  broken  bottles  removed  to  a short  distance, 
where  they  had  accumulated  to  the  extent  here  represented.  It 
cannot  be  difficult  to  understand  why  this  peculiar  mode  of  wor- 
ship was  invented  by  the  Brahmins.  It  may  also  serve,  as  an  il- 
lustration of  the  manner  in  which  they  take  advantage  of  the 
credulity  of  the  people  and  secure  a large  amount  of  property. 

The  two  figures  in  engraving  33  are  portraits  of  individuals 
whom  I had  the  opportunity  of  frequently  seeing.  The  one  on 
the  left  is  the  portrait  of  a religious  mendicant.  The  number  of 
mendicants  in  India  amounts  to  many  hundreds  of  thousands. 
As  a religious  duty,  they  forsake  their  families  and  friends,  re- 
nounce every  useful  occupation,  and  wander  from  place  to  place, 
begging  their  food.  They  are  literally  clothed  with  filth  and 
rags ; the  latter,  in  many  instances,  being  less  in  quantity  than 
the  former.  Some  of  them  are  decorated  with  large  quantities  of 
false  hair,  strings  of  human  bones,  and  artificial  snakes.  Others 
carry  a human  skull  containing  a most  filthy  mixture.  If  no 
money  or  food  be  given  them  by  those  persons  of  whom  they  so- 
licit alms,  they  profess  to  eat  the  filth  out  of  the  skull,  as  an  act 
of  revenge.  One  sect  of  them,  professing  to  be  extremely  anxious 
to  avoid  destroying  animal  life,  carry  a broom,  composed  of  soft 
cotton  threads,  gently  to  sweep  the  insects  from  their  path.  They 
also  erect  hospitals  for  the  reception  of  aged,  sick,  and  lame  ani- 
mals. There  is  an  institution  of  this  kind  in  the  vicinity  of 
Bombay,  which,  in  1840,  contained  from  fifty  to  one  hundred 
horses,  one  hundred  and  seventy-five  oxen  and  cows,  and  two 
hundred  dogs,  beside  cats,  monkeys,  and  reptiles.  It  has  been  said 


70 


LECTURES  ON  INDIA. 


that  paganism  never  erected  a hospital ; but  this  is  not  cpiite 
true.  I believe,  however,  that  these  are  the  only  hospitals  that 
have  been  erected  by  the  worshippers  of  idols. 

There  is  another  sect  of  mendicants,  who  are  worshippers  of 
Krishna.  Though  men,  they  put  on  the  dress  and  ornaments, 
and  assume  the  manners,  of  milkmaids.  This  is  supposed  to  be 
very  pleasing  to  the  object  of  their  worship;  for,  when  he  was  on 
earth,  he  is  said  to  have  been  very  partial  to  the  milkmaids,  and 
to  have  married  no  fewer  than  sixteen  thousand  of  them. 

The  other  figure  on  the  same  engraving  is  a portrait  of  Puri- 
Suttema,  an  individual  with  whom  I was  well  acquainted.  For 
seven  years  he  had  been  a religious  mendicant.  At  length  he 
read  a Christian  tract  entitled  “ A Precept  to  the  Inhabitants  of 
this  Part  of  the  World,  by  the  Missionaries.”  “ By  studying  it,” 
said  he,  “ I found  there  was  a great  difference  between  the  notions 
I had  imbibed  and  the  virtuous  precepts  contained  in  that  book  ; 
I plainly  saw  that  my  former  way  was  all  deception,  and  that  this 
book  pointed  out  a better.”  He  embraced  that  better  way,  and  is 
now  a preacher  of  the  gospel. 

Many  religious  mendicants  subject  themselves  to  various  modes 
of  self-torture.  Engravings,  Nos.  1,2  and  3 are  portraits  of  individuals, 
selected  as  specimens  of  this  class  of  persons. 

The  devotee  represented  by  engraving,  No.  2 I saw  at  a festival 
on  the  banks  of  the  Ganges.  He  had  kept  his  left  arm  thus  ele- 
vated until  it  had  become  stiff  and  permanently  fixed,  the  muscles 
and  sinews  had  lost  all  power  of  producing  motion,  and  the  flesh 
had  become  withered.  The  finger-nails,  as  you  perceive,  had 
grown  to  the  enormous  length  of  six  or  eight  inches.  During 
my  residence  in  Hindustan,  I saw  as  many  as  nine  persons  with 
their  arms  elevated  in  the  position  here  delineated. 

The  devotee  represented  by  engraving,  No.  3 has  both  arms  ele- 
vated. This  man  I saw  frequently  in  the  city  of  Benares.  In 
answer  to  my  inquiries  relative  to  his  history,  I was  told  that,  in 
the  earlier  part  of  his  life,  he  served  as  a soldier  ; but,  having  lost 
his  right  leg,  he  became  unfit  for  the  duties  of  the  army.  In 
order  to  secure  a livelihood,  as  well  as  a large  stock  of  religious 
merit,  he  turned  devotee.  Having  substituted  a wooden  leg  in  the 
place  of  the  one  lost,  he  took  a small  idol  in  each  hand,  and  ele- 
vated them  above  his  head  until  his  arms  became  perfectly  stiff 
and  immovable. 


No.  31.  Shiva.  Mahamaya. 


No.  32.  A Temple  of  Shiva. 


LECTURES  ON  INDIA. 


73 


It  may,  perhaps,  seem  impossible,  that  a man  should  be  able, 
by  his  own  voluntary  act,  to  keep  his  arms  in  this  unnatural  po- 
sition. One  would  suppose  that  in  sleep,  at  least,  the  limbs  would 
resume  their  proper  posture.  In  the  first  part  of  the  process,  it 
becomes  necessary  to  fasten  the  arms  to  poles  lashed  to  the  body  ; 
but  it  requires  no  great  length  of  time  so  to  paralyze  the  muscles 
and  sinews  that  they  are  no  longer  under  the  control  of  the  mind. 

The  devotee  represented  by  engraving  No.  1 I also  frequently  saw 
at  Benares.  Under  a wretched  shed  on  the  bank  of  the  Ganges, 
he  had  been  standing,  day  and  night,  for  eight  years.  He  had 
nothing  to  lean  against  but  a piece  of  bamboo  suspended  by  cords 
from  the  roof  of  his  shed.  His  dress  was  a ragged  woollen  blanket 
saturated  with  filth.  His  face  was  smeared  Avith  the  sacred  ashes, 
his  body  greatly  emaciated,  Avhile  his  feet  and  legs  were  so  drop- 
sical and  swollen  as  to  require  bandages  to  prevent  their  bursting. 
Sometimes  he  slept  as  he  stood,  but  generally  he  was  awake  and 
busily  employed  in  his  devotions.  In  his  right  hand  he  held  a 
string  of  wooden  beads  contained  in  a n^d  bag.  Hour  after  hour 
he  repeated  the  names  of  the  gods,  and  at  each  repetition  passed  a 
bead  between  his  thumb  and  finger.  Occasionally  he  laid  aside 
his  beads,  and  with  his  finger  Avrote,  on  a board  covered  Avith 
ashes,  the  names  of  the  idol  gods  upon  whom  he  depended  for 
happiness  in  a future  life,  as  the  reAvard  of  his  self-inflicted  mis- 
eries. In  this  manner  he  had  spent  the  last  eight  years  of  his 
life.  I asked  him  Iioav  long  he  intended  to  stand  there.  His  re- 
ply Avas,  “Until  Gunga  calls  for  me,”  — meaning  until  death, 
when  his  body  Avould  be  throAvn  into  the  River  Gunga  or  Ganges. 

On  one  occasion,  I saAV  a devotee  performing  a pilgrimage  to 
the  Ganges  in  a manner  someAvhat  peculiar.  He  prostrated 
himself  at  full  length  upon  the  ground,  and,  stretching  forward 
his  hands,  laid  down  a small  stone ; he  then  struck  his  head  three 
times  against  the  earth,  arose,  walked  to  the  stone,  and,  picking 
it  up,  again  prostrated  himself,  as  before ; and  thus  continued  to 
measure  the  road  Avith  his  body.  I Avas  told  by  a missionary  at 
Benares,  that  he  had  recently  seen  a devotee  prostrating  himself 
eA'ery  six  feet  of  the  Avay  tOAvards  the  temple  of  Juggernaut,  from 
which  he  Avas  then  four  hundred  miles  distant,  and  that  he  Avas 
accompanied  on  his  pilgrimage  by  a poor  cripple,  who,  unable  to 
Avalk,  Avas  craAvling  along  on  his  hands  and  knees.  Another  dev- 
otee has  been  rolling  upon  the  earth  for  the  last  nine  years.  He 
has  undertaken  to  roll  from  Benares  to  Cape  Comorin,  a distance 
of  one  thousand  five  hundred  miles,  and  more  than  half  of  the 
journey  he  has  accomplished. 


74 


LECTURES  OX  INDIA. 


It  is  universally  believed  by  the  Hindus,  that,  if  a man  perform 
a pilgrimage,  or  swing  upon  hooks,  or  torture  himself  in  any  other 
manner,  he  will  be  rewarded  for  it,  either  in  this  life  or  in  a future 
state  of  existence.  No  matter  what  the  motive  of  the  devotee 
may  be ; if  he  perform  the  service,  he  must  receive  the  reward. 
As  an  illustration  of  this  delusive  theory,  permit  me  to  relate  an 
anecdote  from  their  sacred  books. 

Narayan  is  the  name  of  a Hindu  god.  A certain  man,  notori- 
ously wicked,  having  a son  of  that  name,  was  laid  upon  a sick- 
bed. In  the  hour  of  death,  being  parched  with  a lever,  he  called 
upon  his  son  to  give  him  water.  The  son  being  disobedient,  the 
father  called  again  in  anger,  and  expired.  The  messengers  of 
Yumu,  the  god  of  the  infernal  regions,  immediately  seized  him,  and 
would  have  dragged  him  to  the  place  of  torment,  but  they  were 
prevented  by  the  servants  of  Narayan,  who  took  him  by  force  and 
carried  him  to  heaven.  The  messengers  of  Yumu,  in  great  rage, 
hastened  to  their  master  and  told  him  what  had  transpired.  Yumu 
ordered  his  recorder  to  examine  his  books.  He  did  so,  and  found 
that  the  man  in  question  was  a great  sinner.  Yumu  then  repaired 
in  person  to  Narayan  and  demanded  an  explanation.  Narayan 
made  this  reply:  “However  sinful  the  man  has  been,  in  his  last 
moments,  and  with  his  last  breath,  he  repeated  my  name  ; and 
you,  Yumu,  ought  to  know  that,  if  any  man,  either  by  design  or 
accident,  either  in  anger  or  derision,  repeats  my  name  with  his 
last  breath,  he  must  go  to  heaven.”  The  doctrine  of  this  fable  is 
literally  and  universally  believed  by  the  people.  Hence,  when  a 
person  is  in  the  agonies  of  death,  his  friends  exhort  him  to  repeat 
the  names  of  the  gods ; and,  if  he  is  so  fortunate  as  to  die  with 
one  of  these  names  upon  his  lips,  they  consider  it  a sure  passport 
to  heaven.  Many  spend  a large  portion  of  their  time  in  repeating 
the  names  of  gods.  Parrots  are  taught  to  do  the  same  ; and  such 
a spokesman  commands  a great  price,  especially  among  business 
men,  who  imagine  that,  by  owning  such  a parrot,  their  spiritual 
treasures  are  accumulating  while  they  attend  to  their  usual  occu- 
pations. 

The  opposite  engraving,  No.  34,  is  a view  in  Benares,  the  holy 
city  of  the  Hindus.  It  is  situated  upon  the  River  Ganges,  about 
eight  hundred,  miles  from  its  mouth,  and,  with  a population  of  two 
hundred  thousand,  is  estimated  to  contain  one  thousand  temples. 
Benares  is  not  only  celebrated  for  the  number  of  its  temples,  and 
the  benefits  they  are  supposed  to  confer,  but  for  the  learning  and 
sanctity  of  its  Brahmins,  for^its  schools  of  science  and  the  arts. 


No.  33.  Two  Portraits. 


No.  34.  A View  in  the  City  of  Benares. 


1 


' 


LECTUKES  ON  INDIA. 


77 


and,  more  especially,  for  its  great  antiquity.  It  is  fabled  to  have 
been  built  by  Shiva,  of  pure  gold,  but  has  long  since  degenerated 
into  stone,  brick,  and  clay,  in  consequence  of  the  sins  of  the 
people.  It  is  visited  ,by  more  pilgrims  than  any  other  place  in 
India.  When  travelling  from  Benares  to  Allahabad,  a distance  of 
only  eighty  miles,  I estimated  the  number  I saw  by' the  way  at 
twelve  thousand,  or  one  hundred  and  fifty  to  every  mile. 

The  large  building  on  the  right,  a part  of  which  is  to  be  seen, 
is  a Mohammedan  mosque.  It  stands  upon  the  place  once  occupied 
by  a very  large  and  splendid  Hindu  temple,  which  contained  an 
image  of  Shiva,  said  to  have  fallen  on  this  spot  from  heaven. 
Soon  after  the  commencement  of  the  eighteenth  century,  Aurung- 
zebe,  a celebrated  Mohammedan  conqueror,  demolished  the  temple 
and  built  this  mosque.  The  Hindus  say  that  the  indignant  idol, 
to  escape  the  impious  hands  of  the  Mohammedans,  while  tearing 
down  the  temple,  threw  itself  into  a neighboring  well.  This  cir- 
cumstance rendered  the  water  very  holy  and  purifying.  The 
well  is  in  a spacious  and  beautiful  pavilion,  as  represented  near 
the  centre  of  the  engraving.  It  is  built  of  stone,  and  consists  of  a 
roof  supported  by  four  rows  of  columns.  On  the  left  of  the  pa- 
vilion are  three  temples  of  a pyramidical  form.  The  one  in  the  cen- 
tre is  esteemed  the  most  holy  temple  in  Benares,  because  it  contains 
the  celebrated  idol  which  concealed  itself  in  the  well.  The  Brah- 
mins who  officiate  at  this  temple  are  also  esteemed  very  holy.  I 
will  relate  a few  incidents  illustrative  of  their  character.  They 
discovered  that  an  aged  pilgrim,  who  came  there  to  worship,  had  a 
large  sum  of  money  about  him.  They  told  him  that,  if  he  would 
give  them  his  money,  and  then,  in  the  presence  of  the  idol,  cut  his 
throat,  the  idol  would  immediately  restore  him  to  the  vigor  and 
freshness  of  youth.  The  deluded  man  believed  them.  He  gave 
up  all  his  money,  entered  the  temple,  called  on  the  name  of  Shiva, 
and  then  cut  his  throat  from  ear  to  ear.  Rev.  Mr.  Smith,  who  de- 
scribed to  me  this  horrid  transaction,  saw  him  weltering  in  his 
blood.  Mr.  Smith  also  stated  that,  soon  after  he  commenced  his  mis- 
sionary labors  in  Benares,  the  Brahmins  murdered  a celebrated  dan- 
cing girl  in  this  temple,  for  the  sake  of  the  jewels  which  decorated 
her  person.  To  prevent  discovery,  they  cut  off  her  head  and  threw 
it  into  the  Ganges.  They  then  cut  her  body  into  small  pieces 
and  strewed  them  about  the  streets,  to  be  eaten  by  the  dogs  and 
vultures. 

There  are  more  than  eight  thousand  religious  mendicants  in 
this  city  who  live  on  charity.  Those  who  belong  to  the  sect  called 


78 


LECTURES  ON  INDIA. 


Purumhimse  have  professedly  attained  to  a state  of  perfection,  and 
are  worshipped  as  gods.  They  are  readily  distinguished  by  their 
long  hair  and  beards,  which  are  never  trimmed  or  cleansed,  and 
also  by  their  dress,  which  is  neither  more  comely  nor  substantial 
than  that  which  was  in  fashion  before  garments  were  made  by 
sewing  together  fig-leaves.  These  reputed  gods  sometimes  come 
in  contact  with  men  who  have  not  attained  to  their  state  of  per- 
fection. Some  years  since,  Mr.  Bird,  an  English  magistrate  of 
Benares,  seeing  a Purumhunse  in  his  yard,  ordered  him  to  be  gone, 
and  threatened  to  horsewhip  him  if  he  ever  saw  him  there  again. 
A few  days  afterwards  he  came  again,  and  found  that  Mr.  Bird 
was  faithful  to  his  promise.  The  natives,  who  came  running  from 
every  direction,  were  greatly  enraged  that  an  unholy  foreigner 
should  chastise  one  of  their  gods.  Whatever  power  the  whip  may 
have  had  in  exciting  the  wrath  of  this  human  god,  still*he  did  not 
dare  to  manifest  it ; for,  had  he  uttered  a single  angry  word,  he 
would  have  lost  all  claim  to  perfection  and  divinity.  He  therefore 
said,  with  much  apparent  coolness  and  unconcern,  “ It  is  all  right, 
it  is  perfectly  right ; for  I recollect  that,  in  a former  birth,  this 
magistrate  was  my  donkey.  I used  to  ride  him  beyond  his 
strength,  whip  and  abuse  him,  and  now  I am  justly  suffering  for 
the  sins  thus  committed.” 

Engraving,  No.  36  illustrates  a custom  which  prevails  in  the 
northern  part  of  Bengal.  I allude  to  a species  of  infanticide. 
When  an  infant  declines  in  health,  the  mother  imagines  that  it  is 
under  the  influence  of  an  evil  spirit,  to  appease  whose  wrath,  she 
places  her  child  in  a basket  and  suspends  it  from  the  branch  of  a 
tree  in  which  evil  spirits  are  supposed  to  reside.  The  infant  is 
generally  visited  and  fed  by  its  mother  for  three  days.  If  it  be 
not  devoured  by  ants  nor  birds  of  prey,  nor  die  through  exposure  to 
the  cold  and  the  rain,  it  is  afterwards  taken  home.  In  the  vicinity 
of  Malda,  an  infant  thus  exposed  fell  from  its  basket  and  was  im- 
mediately seized  by  a prowling  jackal.  Fortunately,  the  Rev. 
Mr.  Thomas  happened  to  pass  that  way  just  in  time  to  prevent 
the  child  from  being  devoured.  He  had  the  satisfaction  of  pre- 
senting it  alive  to  its  mother.  On  another  occasion,  as  he  was 
passing  under  the  same  tree,  he  found  a basket  suspended  from 
its  branches  containing  the  skeleton  of  an  infant,  the  flesh  having 
been  devoured  by  the  white  ants. 

Among  the  Jercjas,  a fierce  and  warlike  tribe,  who  live  in  the 
north-west  part  of  Hindustan,  great  numbers  of  female  infants  arc 


Presorting  Offerings  to  a Mendicant  Priest. 


4 


LECTURES  Otf  INDIA. 


81 


put  to  death  immediately  after  birth.  In  one  village,  in  which 
were  twenty-two  boys,  not  one  girl  was  to  be  found.  The  vil- 
lagers confessed  that  they  had  all  been  murdered.  In  another 
village  were  found  fifty-eight  boys  and  only  four  girls  ; in  another, 
forty-four  boys  and  four  girls  ; and,  in  many  other  villages,  the 
number  of  boys  exceeded  that  of  the  girls  in  nearly  the  same  pro- 
portion. 

The  Jerejas  have  a tradition,  that  a curse  was  once  pronounced 
by  a holy  Brahmin  upon  all  of  their  tribe  who  should  suffer  their 
female  children  to  live.  To  escape  the  effects  of  this  curse,  and 
to  avoid  the  trouble  and  expense  of  bringing  up  their  daughters, 
whom  they  regard  as  worthless,  they  are  induced  to  imbrue  them 
hands  in  their  innocent  blood.  Mothers  are  the  executioners  of 
their  own  children.  They  either  strangle  them  or  poison  them 
with  opium.  That  they  should  be  the  agents  in  sustaining  so 
horrid  a custom  is  the  more  extraordinary  when  the  fact  is  known 
that  they  were  born  and  brought  up  among  other  tribes,  where 
female  infants  are  reared  with  comparative  kindness.  But  such  is 
the  debasing  influence  of  heathenism,  that  natural  affection  is  ex- 
tinguished, and  all  the  kind  sympathies  of  the  maternal  heart  give 
place  to  the  most  savage  ferocity.  The  infant,  after  it  is  destroyed, 
is  placed  naked  in  a small  basket,  and  carried  out  and  interred  by 
one  of  the  female  attendants. 

The  subject  of  engraving,  number  37  is  the  interior  of  the 
mission  chapel  in  the  city  of  Cuttack,  in  the  province  of  Orissa. 
It  is  an  interesting  fact,  that  this  chapel  stands  upon  the  very  spot 
where  once  stood  a temple  devoted  to  Shiva. 

About  one  hundred  miles  south-west  of  Cuttack  is  the  country 
of  the  Kunds.  They  worship  a goddess  called  Bhuenee.  To  se- 
cure her  blessing  upon  the  soil  they  cultivate,  they  deem  it  im- 
portant at  certain  times  to  offer  human  sacrifices  upon  her  altars. 
The  victims,  who  must  be  in  the  freshness  and  bloom  of  youth, 
are  procured  by  stealing  children  from  distant  villages  and  rearing 
them  until  they  become  large  enough  to  be  acceptable  to  the 
goddess.  At  the  time  of  sacrifice,  the  victim  is  tied  to  a post ; 
the  sacrificer,  with  an  axe  in  his  hand,  slowly  advances  towards 
him,  chanting  to  the  goddess  and  her  train  the  following  hymn, 
which  has  been  translated  for  me  by  Rev.  Charles  Lacy,  one  of 
the  missionaries  at  Cuttack  : — 

6 


V 


82 


LECTUKES  ON  INDIA. 


“ Hail,  mother,  hail ! Hail,  goddess  Bhuenee  ! 

Lo  ! we  present  a sacrifice  to  thee. 

Partake  thereof,  and  let  it  pleasure  give, 

And,  in  return,  let  us  thy  grace  receive. 

With  various  music  on  this  festive  day, 

Lo  ! thee  we  honor,  and  thy  rites  obey. 

Hail,  all  ye  gods  who  in  the  mountain  dwell, 

In  the  wild  jungle,  or  the  lonely  dell ! 

Come  all  together,  come  with  one  accord, 

And  eat  the  sacrifice'  we  have  prepared. 

In  all  the  fields  and  all  the  plots  we  sow, 

O let  a rich  and  plenteous  harvest  grow  ! 

Ho,  all  ye  gods  and  goddesses!  give  ear, 

And  be  propitious  to  our  earnest  prayer. 

Behold  a youth  for  sacrifice  decreed, 

Blooming  with  tender  flesh  and  flushed  with  blood ! 

No  sire,  no  matron,  ream  him  as  a son  ; 

His  flesh,  and  blood,  his  life,  and  all,  are  thine. 

Without  the  pale  of  sacred  wedlock  born, 

We  caught  and  reared  him  for  thy  rite  alone. 

Now,  too,  with  rites  from  all  pollution  free, 

We  offer  him,  O Bhuenee ! to  thee.” 

As  soon  as  this  hymn  is  finished,  with  one  blow  of  the  axe  the 
chest  of  the  devoted  youth  is  laid  open.  The  sacrificer  instantly 
thrusts  in  his  hand  and  tears  out  the  heart.  Then,  while  the 
victim  is  writhing  in  the  agonies  of  death,  the  multitude  rush 
upon  him,  each  one  tearing  out  a part  of  his  vitals  or  cutting  off 
a piece  of  flesh  from  the  bones  ; for,  according  to  their  superstitions, 
the  pieces  have  no  virtue  unless  they  are  secured  before  life  is  ex- 
tinct. Immediately  they  hasten  with  their  bloody  treasure  and 
bury  it  in  their  fields,  expecting  in  this  way  to  render  them 
fruitful. 

Please  notice  those  boys  sitting  on  the  floor,  according  to  native 
custom.  There  are  ten  of  them,  and  they  are  Kunds.  They  had 
once  been  stolen  from  their  parents,  and  were  kept  for  the  pur- 
pose of  being  sacrificed  ; and,  had  they  not  been  rescued  by  the 
agents  of  the  East  India  Company,  they  would  have  been  de- 
stroyed in  the  manner  just  described.  Put  now  they  attend  the 
mission  school  during  the  week,  and  on  the  Sabbath  they  meet 
in  this  chapel  to  worship  that  God  whose  kind  providence  saved 
them  from  an  early  and  cruel  death. 

Turn  now  to  the  young  woman  seated  at  the  extreme  left  of 
the  audience.  She,  also,  when  a child,  was  stolen  from  her 


* 


No.  36.  An  Infant  Victim  of  Superstition. 


LECTURES  ON  INDIA. 


85 


parents  and  reserved  for  the  slaughter.  She  was  kept  until  she 
had  attained  her  sixteenth  year,  and  was  rescued  only  four  days 
before  she  was  to  have  been  offered  in  sacrifice.  I heard  the  ac- 
count of  her  sufferings  from  her  own  lips,  and  saw  the  scars  made 
by  the  fetters  with  which  she  had  been  confined.  But  now  she 
is  a member  of  the  mission  church,  and  is  exerting  a happy  influ- 
ence in  teaching  others  the  way  of  life. 

In  the  course  of  a few  months,  the  agents  of  the  East  India 
Company  rescued  one  hundred  and  eight  children,  whom  the 
Kunds  were  preparing  for  sacrifice.  It  may  with  propriety 
be  said,  they  were  fattening  them  like  beasts  for  the  slaughter ; 
for  they  believe  that  the  goddess  will  not  be  pleased  with  the 
sacrifice  of  young  men  and  women,  unless  they  are  healthy  and 
blooming.  How  different  this  from  the  blessed  training  of  our 
children  in  the  Sabbath  school,  that  they  may  present  their  bodies 
a living  sacrifice  to  God  ! What  a contrast  between  Paganism  and 
Christianity ! Here  a Christian  chapel  has  literally  been  built 
upon  the  ruins  of  a heathen  temple.  It  has  also  been  rebuilt  and 
enlarged,  to  accommodate  the  increasing  number  of  worshippers, 
more  than  one  hundred  of  whom  are  communicants.  What 
has  produced  this  change  ? Why  are  not  the  cruel  rites  of  Shiva 
still  performed  upon  this  spot  ? The  humble  and  unobtrusive 
missionary  has  proclaimed  the  simple  doctrines  of  the  cross,  and 
the  Divine  Spirit  has  blessed  his  labors. 


. 


Karmappen,  a stone  image , Jive  feet  and  Jive  inches  in  height,  formerly  worshipped  at 
Amattavanakoody,  in  South  India. 


LECTURES  ON  INDIA. 


LECTURE  II. 

The  attention  of  the  traveller,  in  the  south-western  part  of 
Asia,  is  frequently  arrested  by  splendid  edifices,  and  occasionally 
by  large  cities,  long  since  deserted  by  their  inhabitants.  They 
were  built  by  the  Mohammedans,  who,  about  the  year  one  thou- 
sand, invaded  India,  and,  by  a long  series  of  the  most  ferocious 
and  cruel  wars,  established  the  great  Mogul  empire.  This  vast 
empire,  and  other  extensive  countries  in  Asia,  have,  within  the 
last  hundred  years,  been  annexed  to  the  British  dominions. 

Delhi,  the  residence  of  the  Mogul  emperors,  is  supposed  to  have 
been  founded  about  three  hundred  years  before  the  Christian  era. 
In  the  course  of  a few  centuries,  it  became  the  largest  and  most 
magnificent  city  in  India.  In  1398,  Tamerlane,  having 
slaughtered  great  numbers  of  the  unoffending  Hindus  in  battle, 
and  murdered  one  hundred  thousand  who  had  surrendered  as 
prisoners  of  war,  besieged  Delhi.  The  city  surrendered,  was 
pillaged  and  almost  destroyed.  Delhi,  however,  not  only  recov- 
ered from  this  calamity,  but  attained  to  still  greater  splendor  and 
magnificence  than  at  any  former  period.  In  1739,  in  the  height 
of  its  prosperity,  and  when  its  population  was  estimated  at  two 
millions,  it  was  taken  by  Nadir  Shah.  He  extorted  one  hundred 
and  thirty  millions  of  dollars,  as  a ransom  for  the  city,  collected, 
in  jewels  and  other  valuable  property,  to  the  amount  of  two 
hundred  and  seventy-five  millions,  and  massacred  one  hundred 
and  twenty  thousand  of  the  inhabitants.  Since  that  time,  Delhi 
has  been  pillaged  and  laid  waste  by  other  rapacious  conquerors, 
until  it  has  become  almost  depopulated.  The  part  now  inhabited 
is  only  seven  miles  in  circuit,  while  the  ruins  cover  a space  much 
larger  than  the  city  of  London. 


90 


LECTURES  ON  INDIA. 


For  the  purpose  of  procuring  the  praise  of  men  and  the  favor 
of  the  gods,  Rajahs,  and  other  opulent  natives,  have,  in  many  of 
the  large  towns,  built  choultries,  or  inns,  for  the  gratuitous  accom- 
modation of  travellers.  The  choultry  of  Rajah  Trimal  Naig,  at 
Madura,  (see  engraving,  number  15)  consists  of  one  vast  hall, 
three  hundred  and  twelve  feet  long  and  one  hundred  and  twenty- 
five  wide.  The  ceiling  is  supported  by  six  rows  of  columns 
twenty-five  feet  high.  The  entire  edifice  is  composed  of  a 
hard,  gray  granite,  and  every  part  of  its  surface  is  elaborately 
carved  into  representations  of  cows,  monkeys,  tigers,  lions,  ele- 
phants, men,  women,  giants,  gods,  and  monsters. 

Choultries  generally  have  but  one  apartment,  and  are  entirely 
destitute  of  furniture  of  every  kind.  The  ground,  beaten  hard, 
and  covered  with  lime  cement,  serves  as  a floor,  which,  at  night, 
is  strewed  with  travellers  of  all  classes  and  of  both  sexes,  wrapped 
separately  in  their  various-colored  cotton  cloths,  and  lying  side 
by  side  like  so  many  bales  of  merchandise  in  a warehouse.  As 
choultries  are  much  of  the  time  unoccupied,  they  become  the 
favorite  resort  of  bats,  monkeys,  rats,  and  serpents.  Of  these 
troublesome  creatures,  the  rats  are  the  most  annoying,  for,  while 
the  travellers  are  asleep,  they  eat  the  skin  from  the  soles  of  their 
feet,  so  as  often  to  make  it  difficult  for  them  to  walk  for  some 
days  afterwards.  “I  was  awoke,  and  astonished,  one  night,” 
says  a missionary,  “ by  something  tugging  at  my  ear.  It  was  a 
rat.  The  moment  I stirred,  my  visitant  made  good  his  retreat ; 
had  my  sleep  been  more  sound,  I should  probably  have  suffered 
severely.”  At  another  time,  as  he  was  sleeping  in  a choultry,  he  was 
awoke  by  the  cry  of  “ Pambu  ! pambu  ! ” — “A  serpent ! a serpent ! 
His  bearers  were  on  the  alert ; — the  serpent  had  passed  between 
them  and  himself  without  biting  any  one.  Having  ascertained 
that  it  was  not  the  cobra,  which  their  superstitious  reverence 
will  not  allow  them  to  destroy,  they  killed  it,  and  found  it  was  a 
species  of  viper  whose  bite  is  fatal.  The  cobra,  and  various 
other  reptiles,  receive  religious  homage.  Inanimate  objects  are 
also  deified.  Of  this  numerous  class  of  divinities  is  the  Ganges. 
The  Shasters,  which  are  regarded  with  as  much  reverence  by  the 
Hindu  as  the  Bible  is  by  the  Christian,  contain  these  passages. 

“If  a person  has  been  guilty  of  killing  cows*  or  Brahmins, 
only  let  him  touch  the  water  of  the  Ganges,  desiring  the  lemis- 

* See  page  247. 


No.  39.  Ruins  in  Delhi. 


No.  40.  A Mosque  at  Delhi. 


LECTURES  ON  INDIA. 


93 


sion  of  these  sins,  and  they  will  immediately  be  forgiven.” 
And  “ bathing  in  the  Ganges,  accompanied  by  prayer,  will  re- 
move all  sin.”  Millions  of  the  Hindus,  at  a great  expense  of 
time,  health,  and  morals,  perform  pilgrimages  to  the  Ganges. 
Multitudes  travel  from  five  hundred  to  a thousand  miles,  and  are 
absent  from  their  home  and  business  five  or  six  months  at  a 
time.  The  Rev.  Mr.  Thompson,  a Baptist  missionary,  informed 
me  that,  on  one  occasion,  he  saw  more  than  three  hundred  thou- 
sand pilgrims  assembled  at  Hurdwar,  to  bathe  at  the  place  where 
Brahma,  the  creator  of  the  world,  is  said  to  have  performed  his 
ablutions.  At  two  o’clock  in  the  morning,  when  it  was  announced 
by  the  Brahmins  that  the  propitious  time  for  the  ceremony  had 
arrived,  the  immense  multitude  rushed  down  a flight  of  steps  into 
the  Ganges.  Those  who  first  entered  the  water  and  bathed, 
attempted  to  return,  but  the  passage  continued  to  be  wedged  up 
with  the  dense  mass  of  those  who  were  still  descending.  There 
were,  indeed,  other  passages  by  which  they  might  have  returned, 
but  that  would  not  do ; it  was  not  the  custom.  To  return  by 
another  way  would  diminish  the  merit  of  the  bathing.  They 
endeavored,  therefore,  to  force  their  way  upward.  Consequently 
a scene  of  great  violence  took  place,  which  resulted  in  the  death 
of  six  hundred  persons. 

Engraving,  No.  41  is  a view  of  the  junction  of  the  Ganges  and 
Jumna.  It  is  believed  that  every  person,  of  either  sex,  who, 
immediately  after  being  shaved,  bathes  at  the  point  of  land  where 
those  two  rivers  unite,  will  be  permitted  to  dwell  in  heaven  as 
many  years  as  the'  number  of  hairs  removed  by  the  razor.  To 
obtain  immediate  admission  there,  many  thousands  of  the  pil- 
grims have  drowned  themselves  here. 

The  strip  of  land  extending  from  the  point  at  the  junction  of 
the  rivers  to  the  Fort  of  Allahabad,  on  the  right  of  the  engraving, 
is  a desolate  waste ; but  during  an  annual  festival,  which  I 
witnessed  here,  it  was  crowded  with  tents,  and  huts,  and  more 
than  one  hundred  thousand  pilgrims.  On  entering  this  vast  en- 
campment, I saw  several  missionaries,  who,  in  a small  shed  by 
the  wayside,  were  preaching  the  gospel  and  distributing  tracts. 
A little  beyond  was  the  bazaar,  or  market,  where  food  and  various 
kinds  of  merchandise  were  exposed  for  sale.  In  a conspicuous 
place,  near  the  bazaar,  was  a man  seated  upon  a mat,  and  sur- 
rounded by  roots,  herbs,  lizard-skins,  and  dried  snakes  ; profess- 
ing the  ability,  like  the  empirics  of  more  enlightened  lands,  to 


94 


LECTURES  ON  INDIA. 


cure  incurable  diseases,  and  set  death  at  defiance.  In  another 
part  of  the  encampment  were  about  three  hundred  religious  men- 
dicants. 

In  the  engraving,  a barrier  or  fence  is  to  be  seen  extending 
from  the  Ganges  to  the  Jumna.  Soldiers  were  stationed  there,  to 
prevent  the  pilgrims  from  passing  it,  until  they  had  purchased  of 
the  East  India  Company  tickets  granting  permission  to  bathe. 
Near  the  barrier,  I saw  three  devotees,  who  had  held  the  left  arm 
elevated  above  the  head  until  it  had  become  immovable,  and  the 
finger  nails  had  grown  to  the  length  of  six  or  eight  inches.  A 
portrait  of  one  of  them  is  to  be  seen  on  page  11,  of  the  first 
lecture.  As  I approached  the  point,  I saw  two  or  three  hundred 
barbers  employed  in  shaving  the  heads  and  bodies  of  the  pilgrims 
preparatory  to  bathing.  I also  witnessed  a very  shrewd  method 
of  getting  rid  of  sin.  The  person  who  wished  to  become  per- 
fect took  in  his  right  hand  some  money  and  a few  blades  of 
a particular  grass,  esteemed  sacred.  Then,  with  the  same  hand, 
he  grasped  the  tail  of  a cow,  while  a Brahmin  poured  on  it  some 
water  from  the  Ganges  and  repeated  an  incantation.  The  money, 
as  a matter  of  course,  was  given  to  the  Brahmin,  the  sins  were 
reputed  to  pass  along  the  tail  of  the  animal,  the  grass  and  the 
deception  remained  to  the  pilgrim.  Cows  were  stationed  at  six 
or  eight  places  for  the  convenience  of  performing  this  ceremony. 

I next  visited  the  point,  and  found  the  water,  for  a consider- 
able distance,  crowded  with  the  pilgrims.  To  bathe  at  this  par- 
ticular spot  was  the  great  object  of  the  pilgrimage. 

No.  42  is  a sick  man,  brought  to  the  Ganges  to  die.  His  friends 
have  carried  him  into  the  sacred  stream,  and  are  performing  the 
last  fatal  rite.  It  consists  in  pouring  a large  quantity  of  water 
down  his  throat ; filling  his  mouth  and  nostrils  with  mud  ; 
repeating  the  names  of  the  gods,  and  shouting,  “ O mother  Gau- 
ges, receive  his  soul!”  Thus  the  sick,  instead  of  receiving 
medical  treatment,  kind  nursing,  and  appropriate  nourishment, 
are,  in  many  cases,  hurried  away  to  the  Ganges,  to  be  purified 
from  their  sins,  by  dying  on  its  batiks  or  in  its  waters.  In  Cal- 
cutta alone,  nineteen  hundred  sick  persons  have,  in  the  course  of 
one  month,  been  brought  to  the  Gauges  to  die.  Some  are  suffo- 
cated by  filling  the  mouth  and  nostrils  with  mud  ; others  are  left 
where  the  rising  tide  will  sweep  them  away. 

It  is  a remarkable  fact,  that  when  the  sick  are  brought  to  the 
river-sfde  to  die,  they  cannot  legally  be  restored  to  health.  They 
are  regarded  by  the  Hindu  law  as  already  dead.  Their  prop- 


No.  41.  Union  of  the  Ganges  and  Jumna. 


No.  42.  The  Sick  brought  to  the  Ganges. 


. 


* » 


• \ 

< 


LECTURES  ON  INDIA. 


97 


crty  passes  to  their  heirs,  and  in  the  event  of  recovery,  which 
sometimes  happens,  they  become  outcasts.  Their  nearest  rela- 
tives will  neither  eat  with  them  nor  show  them  the  smallest 
favor.  They  are  held  in  utter  abhorrence,  and  are  allowed  to 
associate  only  with  persons  in  similar  circumstances.  I have 
seen  a large  village,  inhabited  entirely  by  these  wretched  beings. 

Great  numbers  of  the  dead  are  thrown  into  the  Ganges,  that 
their  souls  may  be  purified.  It  has  been  officially  stated  that,  in 
the  course  of  one  month,  more  than  a thousand  human  bodies 
have  been  seen  floating  on  the  surface  of  the  Ganges,  in  tl^p  im- 
mediate vicinity  of  Calcutta.  At  that  place,  and  as  far  as  its 
waters  are  agitated  by  the  tide,  it  contains  so  much  earthy  matter 
and  other  impurities,  that  no  object  can  be  seen  at  the  distance  of 
two  inches  below  its  surface.  Yet  the  inhabitants  of  the  city  use 
the  water  of  this  river  for  drinking  aud  culinary  purposes,  and 
the  numerous  merchant  vessels  trading  there  are  supplied  with  it 
for  the  homeward  voyage. 

Pilgrims  carry  water  from  the  Ganges  into  every  part  of  India, 
to  be  used  for  religious  and  medicinal  purposes.  It  is  put  up  in 
glass  bottles.  These  are  packed  in  baskets,  and  suspended  from 
the  ends  of  a bamboo  which  rests  upon  the  pilgrim’s  shoulder.  I 
have  frequently  seen  the  roads  thronged  with  pilgrims  thus  ac- 
coutred. They  resembled  an  immense  army  on  the  march. 
You  will  see  one  of  them  by  turning  to  the  next  page  of  engravings. 
He  has  stopped  by  the  wayside,  near  Balasore,  to  worship  cer- 
tain stones,  an  accurate  representation  of  which  you  see  in  the 
engraving.  There  are  his  baskets  filled  with  bottles  of  Ganges 
water.  Having  made  his  salam,  he  mutters  a few  words 

in  a careless  manner,  and  then  takes  a bottle  of  water  from  one 
of  his  baskets,  and  pours  a small  quantity  of  it  upon  the  stones. 
To  appease  the  wrath,  or  to  procure  the  favor  of  divinities  like 
these,  splendid  festivals  are  instituted.  About  ten  o’clock  at 
night,  the  worshippers  assemble.  By  the  glare  of  flaming  torches, 
and  amid  the  shouts  and  loud  peals  of  barbarous  music,  great 
numbers  of  swine,  sheep,  goats,  and  buffaloes,  are  sacrificed. 
Many  of  the  worshippers  throw  themselves  upon  the  ground,  and 
wallow  in  the  pools  of  warm  blood  flowing  from  the  slaughtered 
animals.  Then,  leaping  upon  their  feet,  reeking  with  gore  and 
filth,  they  jump  and  frolic,  and  twist  themselves  into  the  most 
wanton  attitudes,  and  vociferate  the  most  indecent  songs,  for  the 
gratification  of  the  image,  or  the  rough  stone  before  which  these 
acts  of  worship  are  performed. 


98 


LECTURES  ON  INDIA. 


Number  44  is  a scene  in  the  house  of  a wealthy  native,  at  the 
celebration  of  a festival  in  honor  of  Ganesa,  the  god  of  wisdom. 
Ganesa  is  represented  as  a very  corpulent  man,  of  a red  color, 
with  four  arms,  and  the  head  of  a white  elephant.  In  front  of 
him  is  a rat,  upon  the  back  of  which  he  is  said  to  perform  his 
journeys.  The  men  on  the  right  are  musicians.  For  the  grati- 
fication of  the  idol,  and  the  multitude  of  assembled  worshippers, 
a dancing  girl  is  performing.  She  is  clad  in  garments  of  the 
finest  texture,  and  of  the  most  brilliant  colors,  and  is  decorated 
with  a profusion  of  costly  ornaments.  Her  movements  are  slow 
and  monotonous,  and  occasionally  very  indecent,  and  her  songs 
are  plentifully  spiced  with  amorous  allusions.  After  singing  and 
dancing  for  some  hours,  her  place  is  supplied,  either  by  others  of 
the  same  class,  or  by  playactors,  jugglers,  or  mountebanks  ; and 
the  performance  is  thus  continued  from  ten  o’clock  till  sunrise. 
Many  of  the  dancing  girls  belong  to  the  temples,  and  are  called 
the  wives  of  the  gods.  At  an  early  age  they  are  united  in  wed- 
lock to  the  images  worshipped  in  the  temples.  This  strange 
matrimonial  connection  is  formed  in  compliance  with  the  Nvishes 
of  the  parents,  who  believe  it  to  be  a highly  meritorious  act 
to  present  a beautiful  daughter,  in  marriage,  to  a senseless 
idol,  and  thus  doom  her  to  a life  of  vice  and  infamy.  Dancing  is 
deemed  so  disreputable  by  the  Hindus  that  none  engage  in  it 
but  the  most  dissolute  and  abandoned.  Here,  as  in  other  coun- 
tries, there  appears  to  be  an  intimate  connection  between  dancing 
and  licentiousness. 

The  following  is  one  of  the  songs,  which,  at  religious  festivals, 
are  sung  for  the  amusement  of  the  idols  and  their  worshippers. 
The  boy  mentioned  in  the  first  line  is  Krishna,  the  favorite 
divinity,  who  married  sixteen  thousand  wives.  He  is  believed  to 
have  been  born  of  human  parents,  at  Brindabun,  on  the  Ganges, 
where  he  spent  his  youthful  days  in  playing  on  the  flute,  and 
frolicking  with  the  milkmaids. 

“ Tlie  pipe  is  heard  of  Nundh’s  sweet  boy  — 

The  milkmaids’  hearts  beat  high  with  joy ; 

To  the  cool  woods  in  crowds  they  speed  ; 

No  danger  fear,  nor  toil,  they  heed  ; 

And,  if  by  chance  the  youth  they  spy, 

Away  go  prudence,  modesty. 

• They  gaze,  by  his  bright  beauties  burned, 

And  soon  their  pails  are  overturned ! ” 

They  then  go  to  Jasooda,  (Krishna’s  mother,)  and  make  the 
following  complaint : — 


* 


No.  43.  A Pilgrim  at  his  Decotwns. 


LECTUBES  ON  INDIA. 


101 


“ Jasooda ! listen  to  our  prayer ; 

Thy  son’s  audacious  frolics  hear ! 

To  Brindabun  we  bent  our  way ; 

He  seized  our  arms  and  bade  us  stay. 

Lady ! our  cheeks  with  shame  were  red  ; 
Like  modest  girls,  away  we  fled. 

In  vain  we’ve  milked,  in  vain  we’ve  churned, 
For  he  our  pails  has  overturned ! ” 

Jasooda  replies,  — 

“ Go,  bold  and  forward  milkmaids,  go ! 

No  one  your  wily  ways  can  know ; 

Often  in  laughing  groups  you’re  seen 
Bending  your  steps  to  coverts  green ; 

There  in  the  cool  retreats  you  rove, 

And  pass  the  hours  in  mirth  and  love ; 

Then  tell  me,  from  your  pranks  returned, 
Forsooth,  your  pails  are  overturned ! ” 


Extract  from  one  of  the  Plays  performed  at  Religious 

Festivals. 

KRISHNA. 

Again,  my  fair  one ! — hast  thou  purchased  me  ? 

MILKMAID. 

Think’st  thou  uncalled  I boldly  come  ? Ah,  see ! — 

The  gathering  clouds,  dear  youth,  invite  to  love. 

KRISHNA. 

How  could  a frame  so  soft  such  dangers  brave  ? 

While  e’en  thy  pretty  self  was  lost  in  night 
How  see  thy  way  ? 

MILKMAID. 

The  lightning  gleamed  so  bright 

KRISHNA. 

O’er  broken  roads,  through  mire  and  tangling  thorn  - •• 

Thy  tender  limbs  must  ache,  thy  feet  be  torn. 

MILKMAID. 

Steps  light  and  firm  will  weariest  way  o’ercome. 

KRISHNA. 

Yet  dark ’s  the  night,  and  thou  wert  all  alone. 

MILKMAID. 

No,  my  soul’s  lord ! for  Love  was  with  me  still, 

Pointed  my  path  and  warded  every  ill. 


102 


LECTURES  ON  INDIA. 


No.  45  is  the  great  temple  of  Juggernaut.  The  principal  edifice 
rises  to  the  elevation  of  two  hundred  feet.  In  the  two  adjacent 
buildings,  morning  and  evening,  the  dancing  girls  display  their 
professional  skill,  for  the  amusement  of  the  idols  enthroned  in 
the  large  edifice.  There,  also,  three  times  a day,  large  quantities 
of  the  choicest  food  are  presented  to  these  wooden  images.  The 
people  are  taught  that  the  appetite  of  these  gods  is  perfectly  satis- 
fied by  smelling  and  seeing  the  food  at  a distance.  This  is  a 
remarkably  fortunate  circumstance,  since  the  Brahmins  always 
take  what  the  idols  leave. 

The  wall  which  surrounds  the  temple  is  about  twenty  feet 
high,  and  forms  an  enclosure  six  hundred  and  fifty  feet  square. 
On  each  side  of  the  square  is  a gateway.  The  gateway  in  the 
engraving  is  through  the  base  of  a highly-ornamented  tower. 
The  small  buildings,  in  front  of  the  wall,  are  the  shops  of  mer- 
chants, where  clothing  and  ornaments  are  exposed  for  sale.  The 
column  on  the  right  is  a very  beautiful  specimen  of  architecture. 
The  shaft,  which  is  thirty  feet  high,  is  composed  of  a single 
stone.  The  figure  on  the  top  is  an  image  of  Huneman,  a deified 
monkey. 

The  only  foreigner  who  ever  saw  the  inside  of  this  temple 
was  an  English  officer,  who,  about  thirty  years  since,  succeeded 
in  gaining  admission,  by  painting  and  dressing  himself  like  a 
native.  When  the  Brahmins  discovered  that  their  holy  place  had 
been  thus  defiled,  they  became  so  enraged  that  all  the  English 
residing  at  the  station  were  obliged  to  flee  for  their  lives.  Sus- 
pecting their  pursuers  to  be  more  desirous  of  gratifying  their 
avarice  than  their  revenge,  they  strewed  silver  money  by  the  way, 
and,  while  the  natives  stopped  to  pick  it  up,  they  gained  time, 
and  succeeded  in  reaching  a place  of  safety. 

Twelve  festivals  are  annually  celebrated  here  in  honor  of 
Juggernaut.  The  most  important  of  these  are  the  bathing  and 
the  car  festivals.  These  I witnessed,  and  there  were  present 
more  than  one  hundred  and  fifty  thousand  pilgrims.  Nearly 
half  were  females.  There  is  not  only  great  suffering  among  the 
multitude  of  pilgrims  who,  from  distant  places,  attend  these 
festivals,  but  many  of  them  die  in  consequence  of  excessive 
fatigue,  exposure  to  the  annual  rains,  and  the  want  of  suitable 
and  sufficient  food.  The  plains,  in  many  places,  arc  literally 
whitened  with  the  bones  of  the  pilgrims,  while  dogs  and  vultures 
are  continually  devouring  the  bodies  of  the  dead.  Rev.  Mr.  Lacy 
informed  me  that,  in  1825,  he  counted  ninety  dead  bodies  in  one 


No.  45.  The  Temple  of  Juggernaut. 


No.  4G.  Portrait  of  Juggernaut 


' 


> •'  * 

. 


« 


LECTURES  ON  INDIA. 


105 


place,  and  that  his  colleague,  at  the  same  time,  counted  one  hun- 
dred and  forty  more  in  another  place.  Great  numbers  perish  on 
their  way  home.  The  pilgrim,  on  leaving  Puri,  has  a long 
journey  before  him,  and  his  means  of  support  are  often  al- 
most, if  not  entirely,  exhausted.  The  rainy  season  has  now  com- 
menced, and  at  every  step  his  naked  feet  sink  deep  in  the  mud. 
At  length,  exhausted  by  hunger  and  fatigue,  he  sits  down  by  the 
side  of  the  road,  unable  to  proceed  any  farther.  Ilis  companions, 
regarding  only  their  own  safety,  leave  him  to  his  fate.  Dogs, 
jackals,  and  vultures,  gather  around  him,  watching  his  dying 
struggles ; and  in  a few  hours  his  flesh  has  disappeared,  and  his 
bones  lie  bleaching  on  the  plain.  Since  the  erection  of  this 
temple,  in  the  twelfth  century,  such  has  been  the  fate  of  millions. 

“ The  old  man,  faint,  just  turns  aside  to  rest, 

Bethinking  he  will  rise  again,  refreshed:  — 

He  rises  not.  Nature  can  bear  no  more, — 

Exhausted.  Ere  the  setting  sun,  his  bones 
Are  left  to  whiten,  where  the  pilgrim  died. 

Crowds  press  still  onward,  heedless  of  the  plaints 
From  the  way-side.  No  pity  from  his  fellow 
(Who  soon  will  drop  and  groan,  as  he  now  groans) 

The  dying  man  receives.  Forsaken  quite, 

He  gasping  lies,  far  from  the  holy  stream. 

The  vulture,  with  raw  neck,  and  fulsome  croak, 

Claps  her  smeared  wing ; she  smells,  as  soaring  high, 

The  riotous  feast,  and  hastens  to  the  spoil. 

Hinnom ! thou  slaughter  valley,  here  behold 
Thy  counterpart.  Not  Moloch’s  self  e’er  saw 
Such  carnival  of  death ; drunk  with  the  wine 
Of  overflowing  vintage,  lo ! he  riots 
Wantonly ; and  to  mortal  view  it  seems 
He  throws  in  random  rage  the  fatal  dart 
That  needs  must  hit.” 

No.  46  is  a portrait  of  Juggernaut.  I have  taken  his  portrait  as  I 
saw  him  in  the  morning,  while  the  Brahmins,  were  making  his 
toilet.  He  appeared  to  be  well  supplied  with  fine  Cashmere 
shawls  and  valuable  jewels,  and  the  Brahmins  were  so  arranging 
them  as  to  display  the  beauties  of  his  person  to  the  best  advan- 
tage. In  the  evening  he  is  entirely  disrobed,  and  his  shawls  and 
jewels,  and  also  his  hands  and  feet,  which  are  made  of  gold,  are 
carefully  locked  up  in  a strong  box.  This  precaution  is  not 
through  fear  that  the  idol  will  convey  himself  away  in  the  night, 
but  to  secure  these  treasures  from  thieves.  Nor  is  the  strong  box 


106 


LECTURES  ON  INDIA. 


always  a sufficient  security,  for  on  one  occasion,  upon  opening  it 
in  the  morning,  jewels  to  the  value  of  some  thousands  of  dollars 
had  disappeared. 

To  some,  perhaps,  it  may  seem  impossible  for  the  human  mind 
to  become  so  debased  as  to  worship  an  object  having  no  higher 
claims  to  homage  than  this ; but,  strange  as  it  may  seem,  this 
monstrous  form  has  received,  and  still  receives,  the  adoration  of 
a large  portion  of  the  human  race. 

At  one  of  the  annual  festivals,  Juggernaut  and  two  other  images, 
said  to  be  his  brother  and  sister,  are  drawn  out  upon  huge  cars. 

• “ Here  rolls  the  hated  car, 

Grinding  the  crashing  bones,  and  hearts,  and  brains 
Of  men  and  women.  Down  they  fling  themselves 
In  the  deep  gash,  and  wait  the  heavy  wheel 
Slow  rolling  on  its  thunder  bellowing  axle, 

Sunk  in  the  wounded  earth.  The  sigh,  the  breath, 

The  blood,  and  life,  and  soul,  with  spirting  rush, 

Beneath  the  horrid  load,  forsake  the  heap 
Of  pounded  flesh,  and  the  big  roar  continues 
As  though  no  soul  had  passed  the  bounds  of  time, 

Nor  orphans  ’gan  their  wail,  no  kindly  bonds 
Had  been  dissolved ; but  the  mad  living  throng, 

Trampling  by  thousands  o’er  the  dead  and  dying, 

All  nerve  and  sinew,  swelter  as  they  tug, 

And  howling,  shouting,  pulling,  hear  no  groan, 

Nor  feel  the  throes  of  beings,  crushed  beneath  them. 

The  welkin  wide  is  troubled  with  long  peals, 

As  though  dark  demons  strode  the  sultry  beams, 

Helping  the  discord  with  strange  screech  or  laugh.” 

No. 47  is  the  car  of  Juggernaut.  The  platform  on  which  the 
image  is  placed  is  thirty-four  feet  square,  and  is  supported  by 
sixteen  wheels,  six  and  a half  feet  in  diameter.  The  upper  part 
is  covered  with  English  broadcloths  in  alternate  stripes  of  red  and 
yellow.  Near  the  idol  is  the  strong  box  in  which  his  hands, 
feet,  jewels,  and  clothing  are  deposited  at  night.  Six  ropes,  or 
cables,  are  attached  to  the  car,  six  inches  in  diameter  and  three 
hundred  feet  in  length,  by  means  of  which  the  people  draw  it 
from  place  to  place.  A devotee  has  cast  himself  under  the 
wheels  to  be  crushed  to  death.  As  a reward  for  this  act  of  devo- 
tion, he  expects  to  enjoy  health,  riches,  and  honors  in  the  next  life. 

The  car  festival,  which  I witnessed  at  Puri,  commenced  on  the 
Sabbath.  I went  to  the  temple,  about  two  o’clock  in  the  after- 


No.  48.  Luckshme,  copied  from  an  Ancient  Sculpture. 


* 


- 


•> 


I’ 

' 

■ 

■ 


LECTURES  ON  INDIA. 


109 


noon,  just  as  the  pilgrims,  who  had  encamped  in  great  numbers 
in  the  vicinity,  were  beginning  to  assemble.  From  an  elevated 
position,  on  an  elephant,  I saw  them  pouring  in  from  every  di- 
rection, until  four  o’clock,  when  the  concourse  became  immense. 
Every  street  and  avenue  leading  to  the  temple  was  thronged, 
and  the  flat  roofs  of  the  houses  were  also  densely  crowded  with 
anxious  spectators.  About  five  o’clock,  a company  of  men  pro- 
ceeded from  the  temple,  making  a horrid  din  with  drums,  gongs, 
and  trumpets.  Next  came  the  idols,  shaded  by  umbrellas  of  state 
and  attended  by  various  emblems  of  royalty.  The  vast  multi- 
tude greeted  them  with  loud  and  long-continued  shouts.  Jugger- 
naut, and  his  brother  and  sister,  were  now  to  mount  their  cars  ; but 
from  the  infirmities  of  age,  or  some  more  obvious  cause,  they 
submitted  to  the  awkward  expedient  of  being  dragged  through 
the  mud  to  their  elevated  seats,  by  the  aid  of  ropes  and  Brahmins. 
A variety  of  ceremonies  followed,  but,  as  it  was  growing  late,  I 
returned  to  my  lodgings. 

At  sunrise  the  next  morning,  the  gates  of  the  town  were 
thrown  open,  to  admit  the  beggars.  As  they  passed,  I was  in- 
formed by  the  English  magistrate,  by  whose  order  they  were 
admitted,  that  their  number  probably  exceeded  fifty  thousand. 
They  were  the  most  weary,  ragged,  filthy,  wretched-looking 
objects  I ever  saw.  They  had  been  prevented  from  entering  the 
town  at  an  earlier  period,  because  of  their  inability  to  pay  the 
tax  which  the  Honorable  East  India  Company  demanded  of  their 
heathen  subjects  for  the  privilege  of  seeing  their  idols.  The 
Company,  I ascertained,  had,  in  the  preceding  thirty-four  days, 
received  fifty-five  thousand  dollars  ^s  admission  fees.  Having 
already  extorted  so  large  a sum  from  the  richer  pilgrims,  they 
could  well  afford,  now  that  a part  of  the  festival  was  over,  to 
admit  gratuitously  those  from  whom  no  money  could  be  ex- 
torted. It  affords  me  much  pleasure  to  say  that  this  unrighteous 
source  of  gain  has  recently  been  abolished.  The  multitude  of 
beggar  pilgrims  hastened  onward  to  the  cars,  and  appeared  to  be 
lost  in  the  much  larger  multitude  there  assembled. 

Hearing  the  tumultuous  sound  of  many  voices  at  a distance,  I 
looked  towards  the  place  from  which  it  came,  when  I saw  about 
a thousand  men  advancing,  with  green  branches  elevated  in  their 
hands.  They  rushed  forward,  leaping  through  the  crowd,  and, 
with  mighty  shoutings,  seized  the  ropes  of  one  of  the  cars,  and 
dragged  it  forth  in  triumph.  Soon  other  companies,  in  a similar 
manner,  dashed  forward  and  put  the  two  remaining  cars  in  motion. 


110 


LECTURES  ON  INDIA. 


The  pilgrims  are  taught  to  believe  that  the  cars  are  not  moved 
and  guided  by  the  strength  of  the  men  who  pull  at  the  ropes,  but 
by  the  will  and  pleasure  of  the  idols.  This  being  admitted,  it 
must  be  that  Juggernaut  made  a grand  mistake,  for  he  ran  his 
car  against  a house,  and  was  not  able  to  extricate  himself  until 
the  afternoon  of  the  next  day.  But  perhaps  he  was  merely  in  a 
surly  mood,  for  they  believe  that  the  cars  move  only  when  the 
idols  are  pleased  with  the  worship.  So,  if  for  any  reason  a car 
stops,  they  suppose  that  the  idol  thus  expresses  his  disapprobation. 
One  of  the  priests  then  steps  forward  to  the  front  of  the  platform, 
as  here  represented,  rehearses  the  deeds  and  extols  the  character  of 
the  idol,  in  a manner  the  most  obscene.  No  person,  educated  in 
a Christian  country,  can  possibly  conceive  expressions  so  debas- 
ing and  abominable  as  are  used  on  such  occasions.  Should 
the  speaker  quote  from  the  Shasters,  or  invent  an  expression  more 
than  usually  lascivious,  the  multitude  give  a shout,  or  rather  a 
sensual  yell.  The  men  again  pull,  with  renewed  energy,  at  the 
ropes,  the  idol  is  supposed  to  be  delighted,  and  the  car  is  permit- 
ted to  move  on.  When  dragged  a short  distance  farther,  it  is 
stopped  again  by  a priest,  who  slyly  clogs  one  of  the  wheels. 
Then  another  scene  of  pollution  is  acted  out  with  all  its  debasing 
influence  upon  the  mind  and  morals  of  the  people.  In  this  man- 
ner, eight  days  are  spent  in  drawing  the  car  about  two  miles. 

In  one  of  the  apartments  of  Juggernaut’s  temple,  there  is  a 
golden  image  of  Luckshme,  the  wife  of  Juggernaut.  Near  mid- 
night, on  the  fourth  day  of  the  car  festival,  it  was  brought  out  of 
the  temple,  on  a splendid  litter,  borne  on  the  shoulders  of  men. 
Preceded  by  a band  of  rude  music,  and  men  bearing  flaming 
torches,  they  soon  approached  the  cars,  when  Luckshme  was 
presented  directly  in  front  of  Juggernaut,  her  husband.  Immedi- 
ately the  whole  multitude  appeared  to  be  in  a perfect  rage,  and 
rent  the  air  with  the  most  violent  and  clamorous  yells.  The 
women,  who  at  this  time  were  unusually  numerous,  appeared 
to  be  by  far  the  most  excite!  In  the  midst  of  these  dreadful 
yells,  which  had  now  continued  several  minutes,  one  of  the  priests 
took  a garland  of  flowers  from  Juggernaut,  and  placed  it  around 
the  neck  of  his  wife.  She  was  then  borne  off  towards  the 
temple,  and  the  clamor  ceased. 

I inquired  the  meaning  of  this  strange  and  terrific  ceremony. 
The  reply  was,  that  on  the  first  day  of  the  festival,  Juggernaut 
had  eloped  with  his  sister.  That,  on  the  fourth,  his  wife  heard  of 


No.  49.  A CEREMONY  AT  THE  TEMPLE  OF  JUGGERNAUT. 


Krishna,  accompanied  by  two  other  images , is  brought  out  of  the  temple  and  suspended  from 
a lofty  stone  arch,  very  curiously  wrought.  He  is  then  swung  by  the 
Brahmins  for  his  gratificatum , and  the  amusement 
of  the  worshippers.  See  page  98. 


■ 


LECTURES  ON  INDIA. 


113 


it,  and,  being  stung  with  jealousy,  determined  on  revenge.  Ac- 
cordingly, she  set  out  in  hot  pursuit  of  her  unfaithful  spouse  ; 
and,  having  overtaken  him  at  this  place,  she  had  given  him  a 
sound  scolding.  The  shouting  and  yelling  of  the  multitude  was 
merely  the  effect  of  sympathy,  they  joining  in  the  chorus  with 
the  scolding  wife.  This  accounts  for  the  active  part  which  the 
women  took  in  this  ceremony.  Juggernaut,  like  other  peni- 
tent husbands  who  have  scolding  wives,  promises  to  do  better  in 
future,  and  Luckshme  is  persuaded  to  be  reconciled  and  to  return 
home. 

You  will  readily  perceive  that  this  festival  exerts  a most  perni- 
cious influence  upon  the  community.  The  ceremonies  are  not 
only  foolish,  but  most  polluting  in  their  tendencies  and  effects. 
Here  crimes  of  the  foulest  character  are  sanctioned  by  the  con- 
duct of  their  supreme  god.  It  is  not,  therefore,  a matter  of  sur 
prise  that  impurity,  and  all  its  kindred  abominations,  pervade  the 
land.  Let  us,  who  live  in  this  Christian  country,  thank  God  for 
the  revelation  of  his  own  glorious  character;  and  while  we  bless 
him  for  the  Bible,  and  for  all  those  spiritual  influences  which  have 
made  us  to  differ  from  the  heathen,  shall  we  not  strive  to  send 
them  the  gospel  ? Freely  we  have  received  ; freely  let  us  give. 

Engraving,  No.  50  is  a view  near  the  city  of  Benares.  The 
building  at  the  right  of  the  ghat,  or  flight  of  steps,  is  a temple  of 
Shiva.  The  one  on  the  left  is  a resting-place  for  pilgrims.  The 
water  is  in  a tank  about  two  hundred  feet  square.  In  November, 
about  one  hundred  thousand  persons  assemble  around  this  tank, 
to  perform  a variety  of  ceremonies  for  the  benefit  of  the  souls  of 
deceased  relatives. 

The  pepul-trees,  in  the  engraving,  are  supposed  to  be  the 
favorite  resort  of  such  departed  spirits  as,  from  various  causes, 
have  not  yet  been  clothed  with  new  bodies.  While  I was  en- 
gaged in  taking  a drawing  of  this  place,  several  of  the  natives 
came  and  put  lighted  lamps  in  the  earthen  pots  which  you  see 
suspended  from  the  branches  of  the  trees.  On  inquiring  of  one  why 
he  did  so,  he  replied,  “ That  the  soul  of  my  relative  may  be  in 
light.”  I asked  him  how  he  knew  whether  the  soul  of  his  relative 
was  in  darkness  or  light.  He  said,  “It  is  impossible  for  me  to 
know  that.  But  it  is  our  custom,  when  one  of  the  family  dies,  to 
suspend  an  earthen  pot  from  a pepul-tree,  and  for  ten  successive 
days  to  bring  offerings  of  water  and  rice,  with  a lighted  lamp,  for 
the  benefit  of  the  departed.  On  the  tenth  day,  we  break  the  pot, 
and  make  a feast  for  the  Brahmins.”  In  Calcutta,  I witnessed  a 

8 


114 


LECTURES  ON  INDIA. 


feast  of  this  character,  made  by  a wealthy  merchant  for  the  bene- 
fit of  his  deceased  mother.  The  number  of  guests  was  estimated 
at  two  hundred  thousand,  and  the  expense  of  the  feast,  together 
with  the  presents  made,  was  estimated  at  seventy-five  thousand 
dollars. 

The  efficacy  of  one  of  the  numerous  ceremonies  for  the  benefit 
of  deceased  relatives  is  supposed  to  depend  very  much  upon  the 
place  where  it  is  performed.  If  performed  at  a certain  temple  in 
the  town  of  Guyah,  it  is  supposed  that  inconceivable  benefits  will 
be  conferred  upon  the  deceased.  The  East  India  Company,  seiz- 
ing upon  this  superstitious  feeling,  have  until  recently  made  it  a 
source  of  revenue  by  imposing  a tax  upon  all  who  perform  this 
ceremony  at  Guyah.  The  tax  collected  at  that  temple  amounted 
to  about  one  hundred  and  twelve  thousand  dollars  annually. 

Ceremonies  for  the  repose  of  the  soul  are  exceedingly  numer- 
ous ; but  I will  mention  only  one  more.  The  son  of  the  deceased 
procures  one  male  and  four  female  calves.  These  are  tied  to  five 
posts,  near  an  altar,  constructed  for  the  occasion.  Four  learned 
Brahmins  sit  on  the  four  sides  of  the  altar,  and  offer  a burnt  sacri- 
fice. A fifth  Brahmin  reads  certain  passages  in  the  Shasters,  to 
drive  away  evil  spirits.  The  son  washes  the  tail  of  the  male  calf, 
and  with  the  same  water  presents  a drink-offering  to  his  deceased 
ancestors.  The  male  and  the  four  female  calves  are  then  gravely 
united  in  wedlock.  During  the  marriage  ceremony,  many  formu- 
las are  repeated,  in  which  the  parties  are  recommended  to  culti- 
vate love  and  mutual  sympathy.  The  Brahmins,  having  per- 
formed the  duties  of  their  sacred  office,  are  dismissed  with 
presents,  including  the  three  brides  ; but  the  bridegroom  is  dedi- 
cated to  Shiva,  and  allowed  to  run  at  large  until  old  age  carries  him 
off.  These  vagrant  calves  may  almost  be  said  to  constitute  one  of 
the  numerous  orders  of  religious  mendicants,  or  holy  beggars.  As  no 
provision  is  made  for  their  daily  wants,  and  as  they  are  under  the 
necessity  of  securing  their  living,  they  become  very  cunning,  and 
are  scarcely  less  impudent  than  the  bipeds  constituting  the  other 
orders  of  that  fraternity.  It  is  not  uncommon  for  them  to  walk  up, 
unbidden,  to  the  stalls  where  vegetables  are  for  sale,  and  help  them- 
selves. Being  esteemed  sacred,  the  poor  deluded  inhabitants  dare 
to  use  only  the  most  gentle  means  of  ridding  themselves  of  their 
unprofitable  customers.  During  the  first  year  or  two,  these  cattle 
faro  rather  scantily  ; but,  after  having  learned  their  sacred  functions, 
they  live  well,  and  are  the  fattest  and  best-looking  of  all  the  ani- 
mals to  be  seen  in  Hindustan. 


* 


Uo.  50.  View  in  Benares. 


No.  51.  The  India  Ox. 


;r 


, 


, • 

- 


LECTURES  ON  INDIA. 


117 


The  Shasters  teach  that  the  souls  of  the  departed  are  divided 
into  five  classes.  Those  of  the  first  class  reunite  with  Brahm, 
the  Eternal  Spirit,  and  thus  lose  their  individuality.  The 
second  are  admitted  to  the  various  heavens  of  the  gods.  The 
third  are  punished  in  places  of  torment.  The  fourth  again  be- 
come the  offspring  of  human  parents.  The  fifth  become  beasts, 
birds,  and  insects.  Hence,  should  a Hindu  inhale  an  insect  with 
his  breath,  he  knows  not  but,  in  so  doing,  he  has  swallowed  some 
departed  relative  — possibly  his  own  father.  There  is  one  sect, 
who,  to  prevent  so  horrid  a catastrophe,  wear  a strainer  over  the 
mouth. 

Hinduism  leads  its  votaries  into  the  wildest  and  most  absurd 
vagaries  in  regard  to  omens,  dreams,  visions,  evil  spirits,  and 
witches.  In  the  vicinity  of  Puna,  a person  dreamed  that  the 
cholera,  then  raging  in  his  village,  was  inflicted  by  a certain  wo- 
man commissioned  by  Zurremurre,  the  goddess  of  the  cholera. 
The  villagers,  on  hearing  this,  immediately  assembled  and  put 
her  to  death.  In  Orissa,  a woman  was  told  by  her  priest  that 
Kali,  the  goddess  whom  she  worshipped,  had  appeared  to  him  in  a 
vision,  and  had  commanded  him  to  inform  her  that  she  must  sac- 
rifice her  only  child.  In  the  night,  while  he  slept,  she  cut  off  his 
head,  and  gave  it  to  the  priest  as  an  offering  to  the  idol.  In  Nag- 
pore,  several  persons  died  suddenly,  which  led  many  to  believe 
that  they  had  been  destroyed  by  witchcraft.  They  therefore 
employed  a man,  who  professed  to  be  skilled  in  the  art  of  magic, 
to  discover  the  authors  of  their  death.  He  put  some  oil  and  rice 
into  a leaf,  and  began  to  repeat  the  name  of  each  person  belonging 
to  the  village.  When  he  called  the  name  of  a certain  woman, 
the  oil,  as  he  said,  ran  through  the  leaf.  This  circumstance  was 
regarded  as  sufficient  proof  of  her  guilt.  She  was  immediately 
seized,  and  whipped  until  death  ended  her  sufferings.  The  death 
of  the  favorite  wife  of  Rajah  Zelim  Singh,  of  Kotah,  being 
attributed  to  witchcraft,  he  sentenced  four  hundred  women  to  be 
put  into  sacks  and  thrown  into  a tank.  It  is  stated  by  General 
Malcolm,  in  an  official  report,  that,  in  the  province  of  Malwa 
alone,  in  the  course  of  thirty  years,  between  two  and  three 
thousand  females  had  been  put  to  death  for  the  imputed  crime  of 
witchcraft. 

Many  of  the  Hindus  believe  that  those  persons  who  commit 
suicide  become  malignant  spirits  delighting  in  every  kind  of 
mischief. 


118 


LECTURES  ON  INDIA. 


The  scene  represented  by  engraving  No.  53  occurred  in  Ghaze- 
pore.  A mail  persuaded  his  wife  to  permit  him  to  burn  her  alive, 
that  her  soul  might  be  transformed  into  an  evil  spirit,  for  the  pur- 
pose of  haunting  and  tormenting  one  of  their  neighbors,  who  had 
offended  them.  In  Calcutta,  a servant,  having  quarrelled  with 
Iiis  master,  hung  himself,  in  the  night,  in  front  of  the  street  door, 
that  he  might  become  a devil  and  haunt  the  premises.  The 
house  was  immediately  forsaken  by  its  occupants,  and,  though  a 
large  and  beautiful  edifice,  suffered  to  go  to  ruin. 

In  Mirzapoor,  a Brahmin  took  his  own  child,  an  infant  about 
fifteen  months  old,  from  the  arms  of  its  mother,  and,  holding  it 
by  the  legs,  dashed  its  head  against  the  ground,  that  it  might  be- 
come an  evil  spirit  and  torment  a certain  person  by  whom  he 
imagined  himself  injured.  Another  little  girl  was,  by  her  own 
father,  beheaded  with  an  axe.  Another  was  stabbed  to  the  heart, 
with  a dagger,  and  her  bleeding  body  thrown  at  the  door  of  the 
person  upon  whom  the  murderer  sought  to  be  revenged.  I could 
give  the  particulars  of  many  other  murders  which  have  been  com- 
mitted for  similar  purposes. 

“ Among  the  customs  of  the  Hindus,  there  is  one  which  is  called 
Dherria.  If  a man  demands  satisfaction  from  his  neighbor  for 
some  grievous  offence,  — if  a creditor  determines  to  pursue  ex- 
treme measures  with  his  debtor,  to  obtain  what  is  due  to  him,  — if 
a relative  has  been  cheated  by  another  out  of  his  patrimony  or  his 
rights,  and  wishes  to  exact  them  from  him,  — they  respectively 
take  the  poniard  or  a cup  of  poison  in  their  hand,  and,  knowing 
that  the  offending  party  is  at  home,  they  sit  down  at  his  door,  in 
dherna.  That  moment  the  defendant  within  is  considered  as 
under  arrest.  lie  cannot  touch  food,  so  long  as  his  accuser  con- 
tinues to  fast ; and,  should  he  not  come  to  terms,  but  drive,  by 
his  obstinacy,  the  plaintiff  to  despair,  and  allow  him  to  use  the 
dagger  or  drink  the  poison,  his  blood  rests  upon  his  head.  This 
may  be  termed  their  ordeal  — their  mode  of  demanding  satisfac- 
tion— their  system  of-duelling  — their  dernier  resort. 

“ At  the  village  of  Pannabaka,  in  the  presidency  of  Madras,  there 
was  a priestly  Brahmin,  who  had  lately  come  from  Bellary,  and 
had  undertaken  to  attend  upon  the  idol  of  the  place.  His  was 
the  privilege  to  levy  contributions  on  the  inhabitants  for  his  sup- 


No.  52. 


A Devotee  leaping  from  a precipice. 


No.  53.  A man  burning  his  wife  alive . 


. . 


' 


. 

. 


LECTURES  OX  INDIA. 


121 


port.  A householder,  who  had  for  a time  given  him  a halfpenny  a 
day,  refused  to  continue  his  allowance  ; and,  though  the  priest 
insisted  upon  the  payment,  he  remained  inflexible.  The  priest 
then  threatened  that,  unless  he  received  the  amount,  he  would 
cut  out  his  own  tongue,  and  the  householder  would  have  to  an- 
swer for  giving  him  such  a provocation.  Incensed  at  the  obsti- 
nacy of  his  opponent,  he  whetted  his  knife  and  cut  off  the  tip  of 
his  tongue.  He  bled  profusely,  and  his  tongue  swelled  to  a pro- 
digious size.  The  pains  which  he  endured  only  served  to  render 
him  more  desperate,  and  he  declared  he  would  bring  his  whole 
family  and  sit  in  dherna,  till  he  should  obtain  a sum  sufficient  to 
make  a feast  to  his  god.  The  householder  was  not  to  be  intimi- 
dated, and  remained  as  obstinate  as  the  Brahmin.  The  priest, 
his  wife,  and  his  four  sons,  sat  down,  and  kept  their  position  at 
the  door  of  the  defendant ; but,  during  the  second  night,  the  fe- 
male was  bit  by  a snake,  and  died  in  the  morning.  This  event 
exasperated  the  priest ; he  increased  his  demand  ; and,  as  the  vil- 
lage had  remained  neutral  in  the  affair,  he  now  laid  a tax  upon  all 
its  inhabitants.  As  he  had  not  only  sustained  a personal  injury, 
but  had  lost  his  wife  while  standing  up  for  the  rights  of  his  order, 
and  for  the  honor  of  his  god,  nothing  less  would  satisfy  him  now, 
than  a sum  adequate  to  meet  the  expenses  of  the  funeral  and  to 
make  a feast  to  propitiate  the  deity  who  was  offended  by  such 
daring  sacrilege.  Till  these  demands  were  met,  he  resolved  to 
keep  his  station,  and  to  retain  the  corpse  of  his  wife  unburied  at  the 
door  of  the  house.  As  the  people  of  the  village  rejected  his  claim, 
he  then  threatened  that,  in  order  to  be  avenged  upon  them,  he  would 
first  kill  his  four  children,  and  then  put  an  end  to  his  own  exist- 
ence. It  was  the  act  of  a Brahmin  ; it  might  be  viewed  by  Hindus 
as  a pardonable  offence ; it  was  done  in  honor  of  his  god  ; it  was 
occasioned  by  the  obstinacy  of  the  people ; it  was  a sacrifice  that, 
according  to  a monstrous  mythology,  would  meet  with  a future 
and  a bountiful  reward ; its  helpless  victims  were  to  be  raised  to 
life  again  by  the  divinity  whose  honor  it  was  done  to  vindicate. 
But  it  is  not  ours  to  make  apologies ; we  have  only  to  record  the 
fact,  that  this  priest  — this  worshipper  of  Shiva  — this  monster  — 
this  raging  fury  — took  his  knife,  laid  hold  of  three  of  his  children, 
and  severed  their  heads  from  their  bodies.  It  was  not  enough  ! 
His  eldest  son  tried  to  make  his  escape  ; but  this  murderous 
father  allured  him  back,  and  promised  that,  prior  to  his  own  self- 
destruction,  he  only  wished  to  embrace  him  and  bid  him  farewell. 
Thus  invited  back  by  the  soft  whispers  of  love,  he  returned  ; but, 


122 


LECTURES  ON  INULA. 


the  moment  that  he  came  within  the  grasp  of  the  murderer,  he 
laid  him  prostrate,  as  another  victim  at  the  shrine  of  superstition 
and  revenge.  His  attempt  to  despatch  himself  ended  in  making  a 
dreadful  wound  in  the  back  of  his  neck. 

“ Such,  it  may  be  said,  are  only  solitary  instances.  It  would  not 
be  right  to  quote  such  deeds  to  bring  opprobrium  upon  a whole 
people,  any  more  than  it  would  be  just  to  appeal  to  the  horrid 
murders  in  Christian  countries  as  a specimen  of  our  own  customs. 
But  the  cases  are  utterly  dissimilar.  The  inhabitants  of  Panna- 
balca  stood  by  and  saw  the  horrid  deed  performed  ; they  seemed, 
afterwards,  to  be  amused  and  highly  delighted  at  the  bravery  of 
the  act ; they  expressed  their  resentment  at  one  individual,  and  at 
the  police-officer,  who  called  upon  them  to  interfere  to  prevent  it  ; 
and  there  can  be  no  question  that,  if  this  priest  had  been  restored 
to  his  liberty  and  his  horrid  altar  again,  they  would  have  received 
him  with  enthusiasm,  and  revered  him  as  a saint  of  superior  sanc- 
tity. In  a village  some  miles  distant  from  the  spot,  the  people  no 
sooner  heard  of  this  murder,  than  they  left  their  employment  and 
proceeded  to  Pannabaka  with  every  demonstration  of  joy  ; and, 
after  a few  days,  they  returned,  saying,  ‘ The  children  are  not 
indeed  restored  to  life;  but  why  are  they  not?  It  is  entirely 
owing  to  the  inhabitants,  who  have  not  made  a feast,’  which  would 
cost  two  thousand  rupees,  to  propitiate  the  favor  of  the  god  — a 
feast  which  the  priest  had  declared  to  be  necessary.”  — 

On  a certain  occasion,  the  Bhats  of  Mar  war  demanded  a favor 
of  Umra  I.,  and,  being  refused,  determined  to  sit  in  dherna. 
They  assembled,  with  their  women  and  children,  in  the  court  of 
the  royal  palace,  and,  with  their  daggers,  commenced  a horrid 
butchery.  Eighty  of  their  number  lay  weltering  in  their  blood. 

No.  54  is  a group  of  women  engaged  in  various  occupations. 
One  is  smoking  tobacco.  Another  is  spinning  cotton.  A third 
is  preparing  the  thread  for  the  weavers  by  winding  it  on  a spool. 
A fourth  is  preparing  the  cotton  for  spinning.  A fifth  is  grinding, 
upon  a flat  stone,  cayenne  pepper,  garlic,  ginger,  and  turmeric. 
These,  when  stewed  with  a cucumber  or  melon,  serve  as  a season- 
ing for  their  boiled  rice,  which,  in  many  parts  of  India,  constitutes 
more  than  seven  eighths  of  the  entire  food  of  the  inhabitants. 
The  woman  with  the  large  brass  pot  is  carrying  home  watfer  for 
household  use.  The  next  is  returning  from  her  morning  ablution 
in  the  Ganges,  with  her  hair  spread  upon  her  shoulders  to  dry 


No  55.  Interior  of  a Dwelling. 


.! 

M 


. 

- 

ii~  iii>qjti(  ’ 


• 

• 

LECTURES  ON  INDIA, 


125 


In  her  left  hand  are  two  brass  pots,  which  she  has  scoured  by 
rubbing  them  with  the  mud  of  the  river.  Children  are  never 
carried  in  the  arms ; they  sit  astride  on  the  hip.  The  woman 
carrying  the  child  is  going  to  market  with  a bundle  of  wood 
borne  upon  the  head. 

Perhaps  there  is  no  one  point  in  which  Christianity  has  a more 
direct  influence  upon  the  state  of  the  community  than  in  respect 
to  the  character  and  standing  of  the  female.  To  a Hindu  the 
birth  of  a daughter  is  an  occasion  of  sorrow.  At  the  early  age 
of  twelve  or  thirteen  years,  she  is  required  to  leave  the  parental 
roof,  and  to  become  the  wife  of  a man  whom  she  has  had  no 
voice  in  choosing  as  her  companion.  Her  duties  to  him  are  thus 
prescribed  in  the  Shasters : “ When  in  the  presence  of  her  hus- 
band, a woman  must  keep  her  eyes  upon  her  master,  and  be  ready 
to  receive  his  commands.  When  he  speaks,  she  must  be  quiet, 
and  listen  to  nothing  beside.  When  he  calls,  she  must  leave 
every  thing  else,  and  attend  upon  him  alone.  A woman  has  no 
other  god  on  earth  than  her  husband.  The  most  excellent  of  all 
good  works  she  can  perform  is,  to  gratify  him  with  the  strictest 
obedience.  This  should  be  her  only  devotion.  Though  he  be 
aged,  infirm,  dissipated,  a drunkard,  or  a debauchee,  she  must  still 
regard  him  as  her  god.  She  must  serve  him  with  all  her  might, 
obeying  him  in  all  things,  spying  no  defects  in  his  character,  and 
giving  him  no  cause  for  disquiet.  If  he  laughs,  she  must  also 
laugh ; if  he  weeps,  she  must  also  weep ; if  he  sings,  she  must 
be  in  an  ecstasy.  She  must  never  eat  until  her  husband  is  satis- 
fied. If  he  abstains,  she  must  also  fast ; and  she  must  abstain 
from  whatever  food  her  husband  dislikes.” 

In  engraving,  No.  55  you  will  see  the  interior  of  a Hindu  dwelling 
at  meal  time.  The  husband,  according  to  custom,  is  seated  upon 
a mat,  eating  his  boiled  rice  with  his  fingers,  while  his  wife  is 
standing  by  him  ready  to  obey  his  commands.  She  is  never 
permitted  to  eat  with  her  husband,  but  waits  upon  him  in  the 
capacity  of  a servant,  and  afterwards  partakes  of  the  fragments 
in  retirement. 

Schools  are  not  uncommon  in  India,  but  there  are  none  for  the 
instruction  of  the  female.  Her  mind  is  entirely  uncultivated,  and 
she  has  no  fixed  principles  to  regulate  her  conduct.  She  is 
therefore  an  easy  prey  to  vice,  and  the  devoted  slave  of  supersti- 
tion. When  her  husband  dies,  she  must  either  burn  herself  upon 
his  funeral  pile,  or,  if  she  determines  to  live,  it  must  be  a life  of 


126 


LECTURES  ON  INDIA. 


reproach  and  servitude.  She  may  never  marry  again,  however 
young  she  may  be.  She  must  cast  off  all  her  ornaments,  shave 
her  head,  and  either  become  a servant  in  the  house  of  her  hus 
band's  friends,  or  adopt  a mode  of  life  which  will  bring  disgrace 
not  only  upon  herself,  but  upon  the  whole  family.  Hence  it  is, 
that  death  upon  the  funeral  pile  is  so  often  preferred  to  surviv- 
ing widowhood.  This  cruel  custom  was,  in  1827,  prohibited  by 
the  East  India  Company  in  their  own  dominions  ; but  in  some  of 
the  independent  provinces  the  practice  is  still  continued. 

A large  proportion  of  the  persons  who  undertake  long  and  haz- 
ardous pilgrimages,  and  who  subject  themselves  to  painful  modes 
of  self-torture,  are  females.  “ At  a certain  time,”  says  a missionary 
of  my  acquaintance,  “as  I was  walking  in  a retired  village,  my 
attention  was  arrested  by  seeing  two  objects,  at  some  distance 
before  me,  rolling  in  the  mud.  As  I approached  the  spot,  I found 
two  females,  almost  exhausted  by  fatigue.  I learnt  that  they 
had  vowed  to  their  goddess  to  roll,  in  this  manner,  from  one  tem- 
ple to  another.  They  had  spent  nearly  the  whole  day,  and  had 
not  accomplished  one  half  their  journey.  But  no  arguments, 
no  remonstrances,  on  my  part,  could  induce  them  to  relinquish 
their  undertaking ; for  they  feared  that,  unless  they  performed 
their  vow,  the  goddess  would  be  angry  with  them.  On  leav- 
ing these  deluded  votaries  of  superstition,”  continued  he,  “with 
my  feelings  aroused  almost  to  indignation,  I expostulated  with  a 
learned  Brahmin  who  stood  not  far  distant,  and  pointed  to  the 
miserable  objects  I had  just  left.  ‘ O,’  said  he,  ‘this  is  wor- 
ship exactly  suited  to  the  capacity  of  females.  Let  them  alone 
They  are  sincere:  of  course  their  worship  will  be  accepted.’” 

I might  relate  many  other  facts  to  show  the  wretched  con- 
dition of  women  in  pagan  lands,  but  these  must  suffice.  The 
respected  ladies  of  this  audience  will  permit  me  to  say,  in 
conclusion,  every  thing  in  life,  in  death,  and  eternity,  that  can 
inspire  you  with  the  love  of  existence,  you  derive  from  (lie 
gospel.  To  you,  then,  in  a special  manner,  is  the  gospel  “glad 
tidings  of  great  joy.” 


No.  56.  Saugor  Island. 

This  island  is  inhabited  only  by  wild  beasts.  Here  thousands  of  Hindu 
mothers  have  thrown  their  children  into  the  Gangas  to  be  devoured  by  alligators. 


No.  57.  The  Bannian  Tree. 

“ Branching  so  broad  and  long,  that  in  the  ground 
The  bending  twigs  take  root ; and  daughters  grow 
About  the  mother  tree ; a pillared  shade, 

High  overarched,  with  echoing  walks  between.” 


* 


i- 

• ' ■ 


■ 


A 


LECTURE 

ON  TUB 


CONDITION  OF  WOMEN  IN  INDIA, 


AND  OTIIER 


PAGAN  AND  MOHAMMEDAN  COUNTMB. 


I 


Woman,  in  her  original  state,  (to  use  the  language  of  another,) 
“ was  all  that  is  lovely  in  form,  all  that  is  graceful  in  manner,  all 
that  is  exalted  in  mind,  all  that  is  pure  in  thought,  all  that  is 
delicate  in  sentiment,  all  that  is  enchanting  in  conversation.”  She 
was  God’s  most  finished  workmanship.  Has  she  lost  her  original 
purity  and  loveliness?  But  man  has  fallen  too;  and  relatively 
they  are  to  each  other  still  what  they  were  before  they  took  and 
ate  of  the  forbidden  fruit.  It  is  now,  as  ever,  Heaven’s  will  that 
woman  receive  all  “due  benevolence”  from  man, — that  he 
regard  her  as  his  equal,  and  entitled  to  his  warmest  love : that 
he  throw  his  arm  around  her  for  protection,  and  combine 
with  the  gentlest  care  the  most  respectful  deference  to  her  honor 
and  her  happiness.  “A  man  shall  leave  his  father  and  his  mother 
and  cleave  unto  his  wife,  and  they  shall  be  one  flesh.”  “Hus- 
bands, love  your  wives,”  is  God’s  command  and  nature’s  law, 
for  they  are  bone  of  each  other’s  bone  and  flesh  of  each  other’s 
flesh.  Such  is  the  genius  of  Christianity.  And  the  result  of 
obedience  to  this  eternal  law  of  God  and  nature,  is  the  lofty  ele- 
vation of  the  female  character,  the  thorough  cultivation  of  her 
mind,  the  rich  endowment  of  her  heart,  and  the  augmented 
strength  of  all  her  capabilities  of  usefulness  and  enjoyment; 
while  the  result  of  disobedience  is  fraught  with  all  that  is 
degrading  to  intellect,  vitiating  to  social  principle,  corrupting  to 
moral  habits,  and  hostile  to  every  upward  movement  of  the 
immortal  powers. 

And  what  is  the  spirit  of  heathenism,  and  of  false  religion  in 
its  varied  forms,  let  the  impartial  pen  of  history  tell.  Times, 

9 


.m 


130 


LECTURE  ON  WOMEN. 


ancient  and  modern, — witnesses,  Pagan,  Mahometan,  and  Chris- 
tian, may  be  indiscriminately  cited  on  this  point.  Their  testi- 
mony is  one, — truthful,  melancholy,  and  decisive. 

A daughter  is  born.  ’T  is  a grievous  calamity.  The  Hindu 
father  becomes  dejected,  and  his  neighbors  gather  around  him  to 
mingle  their  grief  with  his.  The  Chinese  parent  thus  afflicted 
denominates  the  little  innocent  a woo , a hated  thing.  Even 
the  Moorish  mother  repines,  and  though  she  had  rejoiced  greatly 
at  the  birth  of  her  son,  and  blackened  her  face  forty  days  in 
token  of  her  joy,  yet  when  a daughter  comes  into  the  world,  she 
ill  conceals  her  mortification,  by  blackening  half  her  face,  for 
half  the  period  only. 

It  was  not  long  since,  that  the  lady  of  a missionary  in  the  East, 
having  become  the  mother  of  a lovely  daughter,  a native  friend 
of  the  husband  called  on  him  the  following  day  with  a counte- 
nance unusually  sad.  The  missionary  kindly  inquired  the  cause 
of  his  sadness.  His  friend,  with  most  lugubrious  face,  replied,  !;I 
have  heard  that  your  new-born  infant  is  a daughter,  and  I have 
come  to  condole  with  you,  on  your  hard  fate.”  So  little  valued 
is  the  life  of  female  infants,  within  the  domains  of  Paganism,  that 
great  numbers  are  put  to  death,  solely  to  avoid  the  trouble  and 
expense  of  feeding  and  clothing  them. 

The^singular  custom  formerly  prevailed  in  the  northern  part 
of  Hindustan,  Avhenever  a female  child  was  born,  of  carrying 
her  to  the  market-place,  and  there,  holding  up  the  child  in  one 
hand,  and  a knife  in  the  other,  proclaiming,  that  if  any  person 
wanted  to  rear  her  for  a wife,  they  might  then  take  her;  if  none 
appeared  to  accept  of  her,  she  was  immediately  destroyed.  The 
consequence  of  this  course,  was,  that  the  men  of  the  tribe  became 
much  more  numerous  than  the  women;  and  hence  arose  the 
custom  of  appropriating  several  husbands  to  one  wife, — a custom 
that  still  prevails  in  some  of  the  southern  as  well  as  the  northern 
tribes  of  Hindustan.  Among  the  Rajpoot  tribes  in  the  north-west 
■ part  of  that  country  nearly  all  the  female  children  are  put  to  death 
immediately  after  birth  ; consequently  the  men  arc  obliged  to  pro- 
cure their  wives  from  other  tribes.  And  among  some,  at  least, 
of  the  Indian  tribes  of  our  own  land,  the  case  is  no  better.  Paid 
a Chippewa  Indian,  (in  a recent  address  before  a missionary 
society  in  London,) — “When  a boy  is  born  in  the  tribe  it  is  a 
day  of  rejoicing,  because  it  is  considered  that  he  will  make  a 
fine  warrior  ; but  when  a female  is  born,  it  is  a time  of  sorrow, 
and  it  is  said,  * a good-for-nothing  girl  is  born.’  The  poor  mother, 
knowing  that  the  news  is  not  good,  kisses  the  poor  child,  and 


* 


Three  Hindu  Girls  — Anna,  Rajee  and  Rabee.  They  were 
educated  at  the  Orphan  Girls  School  at  Burdwan. 


' • . 


. 


. 


LECTURE  ON  WOMEN. 


133 


says,  ‘ Father  docs  not  love  you,  but  I do and  then,  taking  the 
infant  by  the  legs,  dashes  out  its  brains,  exclaiming,  ‘Would  to 
God,  my  mother  had  done  so  with  me  when  I was  born, — I should 
not  then  have  been  such  a slave.’  On  one  occasion  the  helpless 
babe  was  rescued  from  its  mother,  by  her  sisters,  who  said,  ‘ It  is 
better  that  your  child  should  be  a slave  than  to  kill  it  in  this 
way.’  That  babe  is  now  grown  up ; when  fourteen  years  of  age, 
she  was  converted,  and  has  now  become  a Sabbath  school  teacher, 
and  a useful  member  of  society.” 

The  education  of  heathen  females  is  entirely  neglected. 
While,  throughout  the  Eastern  world,  schools  are  maintained  for 
the  instruction  of  boys,  and  they  are  sufficiently  taught  to  qualify 
them  for  the  common  business  of  life,  girls  are  left  to  utter  igno- 
rance of  letters,  and  systematically  refused  all  intellectual  culture, 
as  useless  to  themselves  and  injurious  to  society.  To  a European 
gentleman,  (who  endeavored  to  persuade  the  natives  of  a Hin- 
du village  that  the  education  of  their  females  in  reading,  writing, 
and  arithmetic,  would  be  of  advantage  to  their  husbands,  and 
would  render  them  their  equals  and  companions,  as  well  as 
helpers,)  it  Avas  replied, — “ All  this,  Sahib,  may  be  very  true  with 
your  people,  but  it  will  never  do  for  us.  It  would  be  impossible 
for  Hindus  to  keep  their  wives  in  subjection,  if  they  were 
educated.”  ShreAvd  reasoning  this  ! — based  on  the  preposterous 
assumption,  that  man  is  created  to  be  a master,  and  woman  a 
slave.  In  vain  were  these  villagers  assured  that  women  of  the 
most  refined  education  and  extensive  knoAvledge  are  the  most 
affectionate  and  faithful  Avives  in  the  Avorld,  because  governed  by 
reason,  judgment,  and  common  sense,  they  regard  the  interest 
of  their  husbands  as  their  oavii,  and  yield  a systematic  and  cheer- 
ful obedience  in  those  things  in  which  the  husband’s  Avill  ought  to 
haA'e  the  preference,  while,  at  the  same  time,  he  might  enjoy  the 
advantages  of  her  better  judgment  in  matters  Avhich  pertain  to 
her  oavii  sphere.  Their  only  reply  to  such  arguments  is,  “ Our 
Avomen  are  not  like  yours, — if  educated  they  would  be  refractory, 
and  Avould  no  longer  carry  burdens,  and  collect  cow’s  ordure  for 
fuel.”  On  grounds  like  these,  is  the  whole  mass  of  female  mind 
throughout  Hindustan,  China,  Burmah,  Persia,  Turkey,  &c., 
doomed  to  perpetual  darkness  and  gloom,  instead  of  sharing  the 
light  of  science,  and  rejoicing  in  the  radiance  of  the  sun  of 
righteousness. 

They  are  not  at  their  own  disposal  in  marriage.  Of  all  the 
relationships  of  life,  this  is  the  basis.  Of  all  affinities,  it  is  the 
closest  and  most  tender.  Of  earthly  bliss,  it  is  the  purest  foun- 


134 


LECTURE  ON  WOMEN. 


tain, — the  brightest  crown. — the  loveliest  image  of  heaven’s  blest 
communion. 

“ True  bliss  (if  man  may  reach  it)  is  composed 
Of  hearts  in  union  mutually  disclosed; 

And  farewell  else,  all  hope  of  pure  delight.” 

“In  marriage,'’  (says  Jeremy  Taylor,)  “kindness  is  spread 
abroad,  and  love  is  united,  and  made  firm  as  a centre ; it  is  the 
nursery  of  heaven, — it  fills  up  the  number  of  the  elect.  It  is  the 
mother  of  the  world,  and  preserves  the  kingdoms,  and  fills  the 
cities,  and  the  churches,  and  heaven  itself.  Like  the  useful  bee, 
it  builds  a house,  and  gathers  sweetness  from  every  flower,  and 
labors,  and  unites  into  societies  and  republics,  and  sends  out 
colonies,  and  feeds  the  world  w'ith  delicacies,  and  keeps  order, 
and  promotes  the  interest  of  mankind,  and  is  that  state  of  good 
things,  to  which  God  has  designed  the  present  constitution  of 
the  world.” 

Cut  all  this  supposes  confidence  and  esteem,  growing  out  of 
acquaintance  between  the  parties, — affection,  inspiring  a mutual 
desire  to  please,  and  the  immersing  of  individual  interests  in  the 
common  stock  of  domestic  enjoyments.  And  of  this,  Paganism 
^nows  nothing.  It  holds  females  as  articles  of  merchandise, 

be  disposed  of  to  those  who  will  pay  for  them  the  highest 
price.  Girls  of  six  or  eight  years  are  bought  and  sold  by  their 
fathers  as  calves  of  the  stall,  to  be  taken,  at  twelve  or  fourteen, 
(whether  willing  or  unwilling,)  from  the  home  of  their  childhood, 
and  put  into  the  hands  of  the  man  for  whom  they  were  pur- 
chased. 

In  Hindustan,  females,  who  remain  unmarried  till  they  are 
fifteen  or  sixteen  years  of  age,  (however  correct  in  their  con- 
duct,) are  regarded  as  infamous,  and  (like  widows)  are  never 
sought  for  in  marriage;  and  widowers  (even  if  sixty  or  seventy 
years  old)  invariably  marry  girls  of  ten  or  twelve.  Among  the 
poorer  classes  in  China,  when  a man  dies,  his  relatives  (to  regain 
the  money  originally  paid  for  his  bride)  arc  allowed  to  sell  his 
widow  to  become  the  wife  of  another  man.  The  arrangement  is 
made  without  her  knowledge,  and  (regardless  of  her  wishes)  she 
is  forced  into  a palenkecn,  and  carried  to  the  house  of  her  pur- 
chaser. The  price  of  a bride  varies  much  in  different  countries. 
In  some  parts  of  Africa  ten  or  fifteen  bullocks  are  paid  as  an 
equivalent,  while  a handsome  red-haired  Circassian  or  Georgian 
girl  cannot  be  bought  for  less  than  six  or  seven  thousand  piasters. 
In  the  kingdom  of  Dahomey,  all  unmarried  women  are  held  as 
the  property  of  the  king.  Once  a year  they  assemble  at  the 


' 


. 

. 


LECTURE  ON  WOMEN. 


137 


palace,  when  he  selects  the  handsomest  for  himself,  and  sells  the 
remainder  to  his  subjects.  The  purchaser  is  allowed  no  choice, 
but  receives  the  wife  selected  for  him  by  the  king.  But  the  whole 
story  of  man’s  regard  for  woman  in  unevangelized  lands,  is  told 
in  the  simple  language  of  the  Modean  of  Siberia,  who,  at  the 
close  of  the  marriage  ceremony,  places  the  bride  on  a mat,  and 
conveys  her  to  the  bridegroom,  saying,  “ There,  wolf,  take  thy 
lamb.” 

It  is  not  in  all  heathen  countries,  however,  that  wives  are 
obtained  by  money  ot  its  equivalent.  In  some  tribes  more  roman- 
tic customs  prevail.  The  New  Hollander  fixes  his  eye  upon 
some  female  of  a tribe  at  enmity  with  his  own.  He  steals  upon 
her  at  some  moment  when  no  protector  is  near,  and  deals  out 
blows  with  his  club,  upon  her  head,  neck,  back,  indeed  every 
part  of  her  body,  till  she  becomes  insensible  ; and  then  drags  her 
by  one  of  her  arms,  (the  blood  streaming  from  her  wounds,)  over 
rocks,  hills,  stones  and  logs,  with  all  the  violence  and  ferocity 
of  a savage,  till  he  reaches  his  tribe.  The  scene  that  follows, 
admits  not  of  description.  Suffice  it  to  say,  the  poor  violated 
woman  becomes  the  wife  of  her  ravisher, — is  admitted  to  his 
tribe, — and  (notwithstanding  the  singularity  of  the  courtship)  is 
contented  with  her  lot,  and  rarely  leaves  her  husband  and  her 
home. 

i That  genuine  love  may  exist,  even  among  these  rude  barba- 
rians, and  sometimes  be  exhibited  in  the  purest  forms,  admits  not 
of  doubt.  Mr.  Barrington  (who  had  long  resided  in  Parametta) 
mentions  an  instance  that  fell  under  his  own  observation,  pleas- 
antly illustrating  this  fact.  “A  brother  of  twenty-three,  and  two 
sisters  of  twenty  and  fourteen  respectively,  dwelt  together  affec- 
tionately in  a cave  near  the  city.  On  returning  one  day  from 
hunting  the  kangaroo,  just  as  the  darkness  of  night  mantled  the 
heavens,  and  while  the  forked  lightning  played  vividly  around 
him,  at  the  mouth  of  the  cave,  his  eye  caught  the  form  of  his 
younger  sister,  bleeding  on  the  ground.  Troubled  before  at  the 
warring  of  the  elements,  his  soul  was  now  in  agony.  He 
endeavored  to  raise  her  up,  but  she  was  senseless.  At  length, 
however,  his  efforts  were  successful,  and,  with  returning  anima- 
tion, she  exclaimed,  ! Dear  brother ! our  sister  is  torn  from  us, — 
a wretch  came  to  the  cave,  beat  her  cruelly  with  his  club,  and 
caught  up  one  arm  to  drag  her  away, — I laid  hold  of  the  other 
to  prevent  him,  but  the  moment  he  saw  it,  with  a single  blow, 
he  knocked  me  to  the  ground,  where  you  have  now  found  me.’ 
The  night  was  passed  in  the  anguish  of  grief  and  amid  harrow- 


138 


LECTURE  ON  WOMEN. 


ing  purposes  of  revenge.  Morning  came.  Together  they  sought 
the  tribe  of  the  offender.  A little  before  reaching  it,  they  me* 
the  sister  of  the  very  man  who  had  committed  the  outrage,  gath- 
ering sticks  for  a fire.  A fine  opportunity  was  thus  presented 
for  revenge.  The  brother  (bidding  his  sister  to  hide  herself) 
flew  upon'  the  young  woman,  with  club  in  hand,  and  with  all 
the  ferocity  of  a savage  in  his  heart.  The  victim  trembled  ; but 
knowing  his  power,  she  stood  firmly,  and  looked  him  in  the  eye, 
when,  (like  the  lion  of  the  forest,  meeting  the  eye  of  intelligent 
man,)  he  paused, — he  gazed, — enchantment  was  on  him : she  saw 
it, — dropped  on  her  knees  and  implored  his  compassion.  Re- 
venge softened  into  love ; throwing  down  his  club,  he  clasped 
her  in  his  arms,  and  vowed  eternal  constancy.  This  nobleness 
won  her  heart.  He  called  his  sister,  who  thirsted  still  for  the 
stranger’s  blood,  and  said  to  her,  ‘ She  is  now  my  wife.’  ” 

“ Nor  force  nor  interest  joined  unwilling  hands, 

But  love  consenting  tied  the  blissful  bands.” 

All  three  now  love  each  other  tenderly,  and  (under  the  instruc- 
tion of  a Christian  friend)  read  the  oracles  of  God,  an^l  cherish 
the  spirit  that  breathes  from  the  bosom  of  Jesus. 

Polygamy  prevents  the  enjoyment  of  the  husband’s  affection. 
Conjugal  love  may  be  disturbed, — or  it  may  be  diminished, — or  it 
may  be  maddened  into  plirensy, — or  it  may  be  annihilated, — but 
it  cannot  be  divided.  Abraham  may  become  the  husband  of 
Ilagar,  but  his  heart  is  with  Sarah.  Jacob  may  be  the  protector 
of  Leah,  but  he  loves  Rachel.  Elkanah  may  deal  kindly  with 
Peninnah,  but  his  affections  are  with  Hannah.  Good  men 
these,  and  faithful  to  their  marriage-vows,  though  borne  away 
into  the  transgression  of  the  original  law  of  Heaven,  by  the  strong 
current  of  the  popular  sentiment  of  the  age  in  which  they  lived. 
Then,  though  Heaven  interfered  not  to  prevent  the  practice,  it 
never  sanctioned  it  by  law ; and  if  it  were  not  condemned  by 
statutes  and  penalties,  it  was  powerfully  rebuked  by  its  effects 
and  consequences.  Never  did  it  fail,  in  the  most  auspicious  cir- 
cumstances for  its  indulgence,  to  produce  domestic  discord  and 
wretchedness.  Jealousy,  bitterness,  and  strife,  are  its  inva- 
riable attendants,  even  when  associated  with  faith  as  strong  as 
that  of  the  patriarchs,  and  piety  as  ardent  as  that  of  the  sweet 
singer  of  Israel.  Its  inconsistency  with  the  spirit  of  the  gospel 
has  expelled  the  practice  from  eve  -y  Christian  land ; and  its 
incongruity  with  reason  and  expediency,  lias  stamped  it  with 
infamy.  Rut  it  still  prevails  among  the  higher  classes,  in  nearly 
every  part  of  the  unevangelized  world. 


A Hindu  Woman  of  Bengal,  of  high  rank , in  full  Dress. 


LECTURE  ON  WOMEN. 


141 


Besides  four  queens,  the  king  of  Birmah  has  thirty  wives,  and 
five  hundred  other  women  at  his  disposal.  The  emperor  of  Tur- 
key swells  his  harem,  usually,  with  more  than  a thousand 
wives, — the  sultan  Achmet  I.  is  said  to  have  had  three  thousand. 
The  king  of  Ashantee  has  three  thousand  three  hundred  and 
thirty-three, — a mystical  number,  on  the  integrity  of  which  the 
prosperity  of  his  kingdom  is  supposed  to  depend.  And  the  king 
of  Yarriba  boasted  to  Capt.  Clapperton,  that  his  wives,  linked 
hand  in  hand,  would  reach  entirely  across  his  kingdom. 

Not  only  kings,  but  nobles,  and  men  of  wealth  and  station,  and 
indeed  men  of  all  classes,  who  have  the  ability  to  sustain  a 
plurality  of  wives,  are  eager  to  possess  them, — not  as  objects  of 
affection,  but  as  honorable  appendages  to  their  establishments,  or 
as  ministering  to  their  pride  and  sensuality.  Love  is  not  known 

“ where  pleasure  is  adored, 

That  ruling  goddess,  with  a zoneless  waist 
And  wandering  eyes,  still  leaning  on  the  arm 
Of  novelty.” 

but  its  place  is  supplied  by  envy,  and  rancor,  and  hate,  bursting 
forth,  often,  in  words  of  wrath  and  deeds  of  cruelty,  and  the 
wanton  murder  of  the  innocent.  Says  Lady  Montague,  during 
her  residence  in  Constantinople,  “ The  body  of  a young  woman 
of  surpassing  beauty  was  found  one  morning  near  my  house. 
She  had  received  two  wounds,  one  in  her  side,  and  the  other  in 
ner  breast,  and  was  not  quite  cold.  Many  came  to  admire  her 
beauty ; but  no  one  could  tell  who  she  was, — no  woman’s  face 
being  known  out  of  her  family.  She  was  buried  privately,  and 
little  inquiry  made  for  the  wretch  who  had  imbrued  his  hands  in 
her  blood.”  The  Pacha  of  Acre,  in  Palestine,  a few  years  since, 
put  to  death  seven  of  his  wives,  at  one  time,  with  his  own  hands. 
And  even  where  cruelties  like  these  are  not  perpetrated,  the  wife 
is  kept  a prisoner  in  the  house  of  her  lord,  and  her  face  is  never 
seen  beyond  it.  She  is  thus  entirely  in  the  irresponsible  power 
of  her  husband,  nor  is  one  earthly  ear  but  his,  open  to  the  tale 
of  her  wrongs,  how  terrible  soever  they  may  be.  That  she 
endures  such  wrongs,  is  no  more  to  be  questioned  than  the  exist- 
ence of  caprice  in  man’s  proud  heart,  or  of  contempt  for  the 
whole  sex,  which  he  regards  as  infinitely  inferior  to  his  own. 

The  Pagan  or  Mahometan  wife  is  liable  to  divorce,  and  con- 
sequent poverty  and  shame,  'at  any  moment  when  her  husband 
wills  it.  For  one  cause,  and  only  one,  Christianity  permits  the 
disruption  of  the  conjugal  tie.  And  it  is  this  inviolability  of  the 


142 


LECTURE  ON  WOMEN. 


relation  that  operates  so  kindly  in  the  restraint  of  unseemly  pas- 
sions, and  in  perpetuating 

“ Domestic  happiness,  the  only  bliss 
Of  Paradise  that  has  survived  the  fall.” 

But  false  religions  allow  to  man  unbounded  license.  Might  and 
right,  in  their  vocabulary,  are  but  synonymous  terms ; and  woman 
(dishonored  without  her  own  fault)  is,  at  her  husband’s  pleas- 
ure, turned  an  outcast  from  her  home.  Lef  the  Arab’s  wife  be 
taken  sick,  and  forthwith  she  is  returned  to  her  parents  with  the 
message,  “ I paid  for  a healthy  woman,  and  cannot  afford  the 
support  of  a sickly  one.”  Let  the  Siberian  become  dissatisfied 
with  his  wife,  for  any  cause,  and  he  has  but  to  tear  her  cap 
from  her  head,  and  the  marriage  contract  is  dissolved.  Let  the 
« husband  of  Sumatra  but  break  a bamboo,  in  the  presence  of  bis 
wife  and  their  relatives,  and  the  divorce  is  effected.  Or,  let  the 
Greenlander  leave  his  home  in  apparent  anger,  and  not  return 
for  a few  days;  the  wife  understands  his  meaning,  picks  up  her 
clothes,  and  returns  to  her  friends.  Or  let  the  South  Sea  Islandei 
but  speak  the  word,  and  the  relation  is  dissolved,  though  no  dis- 
like of  the  wife  to  the  husband  can  produce  a separation  Avithout 
his  consent.  But  a divorce  is  ruin  to  the  female, — it  dooms  her 
irrevocably  to  scorn  and  universal  contempt,  and  (with  scarcely 
less  certainty)  to  a life  of  vice  and  infamy. 

But  the  degradation  of  woman  under  the  fell  influence  of  false 
religions  is  not  yet  fully  seen.  She  is  her  husband's  slave,  and 
with  unquestioning  servility,  must  yield  to  his  behest,  on  penally 
of  torture,  separation,  or  death.  Nor  is  this  a mere  accident  of 
her  condition.  The  religion  of  her  country  decrees  it, — the 
sacred  books  demand  it.  The  Koran,  and  the  Hindu  Shasters, 
whose  doctrines  sway  the  mind,  and  determine  the  practice,  of 
more  than  two  hundred  millions  of  the  human  family,  make 
woman  infinitely  man’s  inferior, — the  mere  pander  to  his  passions, 
— the  abject  drudge,  owing  him  unconditional  submission.  Says 
the  Shaster  of  the  Hindu,  — “ The  supreme  duty  of  a wife,  is,  to 
obey  the  mandate  of  her  husband.  Let  the  wife  who  wishes  to 
perform  sacred  ablution,  wash  the  feet  of  her  lord,  and  drink  the 
water,  for  the  husband  is  to  the  wife  greater  than  Vishnoo.  If 
a man  goes  on  a journey  his  wife  shall  not  divert  herself  by  play, 
nor  shall  see  any  public  show,  nor  shall  laugh,  nor  shall  dress 
herself  in  jewels  and  fine  clothes,  nor  shall  see  dancing,  nor  hear 
music,  nor  shall  sit  at  the  window,  nor  shall  ride  out,  nor  shall 
behold  anything  choice  and  rare,  but  shall  fasten  well  the  house 
door,  and  remain  private,  and  shall  not  eat  any  dainty  food,  and 


A Mohammedan  Woman  of  Bengal , of  high  rank,  in  full  Dress 


LECTURE  ON  WOMEN. 


145 


shall  not  blacken  her  eyes  with  powder,  and  shall  not  view  her 
face  in  a mirror, — she  shall  never  exercise  herself  in  any  such 
agreeable  employment  during  the  absence  of  her  husband.” 
Again,  “ A woman  shall  never  go  out  of  the  house  without  the 
consent  of  her  husband,  and  shall  act  according  to  the  orders  of 
her  husband,  and  shall  not  eat  until  she  has  served  him,” — 
though,  “ if  it  be  physic,  she  may  take  it  before  he  eat.” 

Not  only  in  Hindustan,  but  in  almost  every  unevangelized 
country,  the  wife  is  obliged  to  stand  and  wait  upon  her  husband 
while  he  eats,  and  to  be  content  with  such  food  as  is  left  after 
his  wants  are  satisfied.  In  the  Society  Islands,  while  Paganism 
reigned,  women  were  not  only  thus  compelled  to  wait  upon  their 
husband’s  table,  but  were  not  allowed,  on  pain  of  death,  to  eat 
at  all  of  those  kinds  of  food  which  were  most  highly  esteemed. 
The  cocoa-nut,  the  plantain,  the  fowl,  the  turtle,  the  swine,  the 
shark,  and  various  kinds  of  fish,  were  tabued  to  them.  Nor 
were  they  allowed  to  eat  in  the  same  house  with  the  men,  nor  to 
cook  their  food  at  the  same  fire,  nor  to  put  it  into  the  same  ves- 
sels. The  transgression  of  these  rules  involved  immediate 
drowning  or  strangulation.  “ The  females  of  Raratonga,”  (says 
the  Rev.  Mr.  Williams,)  “ were  denied  those  kinds  of  food 
reserved  for  the  men  and  the  gods, — compelled  to  eat  their  scanty 
meals  by  themselves,  and  forbidden  to  dwell  under  the  same  roof 
with  their  tyrannical  masters.” 

Till  Riho  Riho  became  ruler  of  the  Sandwich  Islands,  similar 
customs  prevailed  there.  About  the  time  when  he  caused  the 
idols  to  be  destroyed,  a dinner  party  was  made,  to  which  the  prin- 
cipal chiefs  and  other  persons  of  distinction  were  invited.  When 
the  company  were  seated  around  the  table  spread  in  an  open 
bower,  the  king  took  his  seat  between  two  of  his  queens, — pre- 
sented them  with  some  of  the  forbidden  food,  and  ate  from  the 
same  dish  with  them.  The  whole  company  were  astonished  at 
such  an  innovation  on  ancient  usages ; so  great,  indeed,  was  the 
excitement  produced,  that  it  threatened  a revolution  in  the  gov- 
ernment. The  authority  of  the  monarch,  however,  sustained  by 
the  incipient  influences  of  Christianity,  .prevailed. 

In  17S7,  the  emperor  of  China  issued  the  following  decree: 
“All  persons  of  the  female  sex,  of  whatever  quality  or  condition, 
are  forbidden,  upon  any  pretext  whatever,  to  enter  a temple  or 
quit  their  houses,  except  in  cases  of  absolute  necessity.  Fathers, 
husbands,  brothers,  sons  or  relatives,  are  commanded  to  keep 
them  at  home,  upon  pain  of  being  themselves  severely  pun- 
ished. After  this,  any  woman  who  shall  enter  a temple  shall  be 

10 


146 


LECTURE  ON  WOMEN. 


apprehended  and  imprisoned,  till  some  one  shall  appear  to  claim 
her,  and  to  undergo  the  punishment  due  to  his  negligence,” — 
thus  cutting  off  at  a stroke  the  whole  female  population  of  the 
empire  from  all  the  rites  of  religion,  and  all  the  pleasures  of  social 
intercourse. 

In  some  parts  of  Siberia  the  marriage  ceremony  is  no  sooner 
performed,  than  the  wife  pulls  off  her  husband’s  boots,  in  token  of 
submission.  In  other  parts  of  the  same  country,  the  morning 
after  a wedding,  a man  representing  the  father  of  the  bride, 
delivers  to  the  husband  a whip,  which,  whenever  the  wife 
offends,  is  to  be  used  freely.  In  the  interior  of  Java  the  bride 
washes  the  bridegroom’s  feet  in  token  of  subjection.  In  Bambouk, 
Africa,  she  takes  off  her  sandals,  kneels  before  the  bridegroom, 
pours  water  upon  his  feet,  and  wipes  them  with  her  mantle.  In 
Madagascar,  when  a husband  returns  from  war,  his  wife  gives 
him  the  customary  salutation  of  passing  her  tongue  over  his  feet 
most  respectfully.  In  New  Holland,  the  slightest  offence  given 
to  the  husband  brings  down  the  club  upon  the  wife,  which  never 
fails  to  draw  forth  a stream  of  blood  and  often  fractures  the 
skull.  Among  the  Mandingoes,  the  terrible  personage  called 
Mumbo  Jumbo,  is  called  forth  to  frighten  the  refractory  wife  into 
submission.  This  demon  form,  assumed  either  by  the  husband 
himself  or  some  one  instructed  by  him,  gives  notice  of  his 
approach  from  the  neighboring  woods,  near  sunset,  by  the  most 
frightful  yells.  At  dark  the  men  go  out  to  meet  him.  He  has  a 
rod  in  his  hand,  a hideous  mask  on  his  head,  and  is  fantastically 
decorated  with  the  bark  of  trees.  He  is  conducted  to  the  village, 
where  all  the  married  women  are  assembled.  The  ceremonies 
commence.  Songs  and  dances  continue  till  a late  hour.  Mumbo 
Jumbo  himself  sings  a song  peculiar  to  the  occasion.  Then  the 
women  are  required  to  arrange  themselves  in  a circle.  After  a 
long  pause  and  profound  silence,  Mumbo  points  out  those  that 
have  been  disobedient  to  their  husbands,  or  otherwise  have 
behaved  improperly,  and  they  are  immediately  seized,  stripped, 
tied  to  a post,  and  severely  beaten  with  Mumbo’s  rod,  amid  the 
shouts  and  deridings  of  the  whole  assembly. 

And  to  such  humiliation  of  woman,  are  boys,  in  some  instan- 
ces at  least,  systematically  trained.  The  Hottentot  mother, 
who  has  brought  up  her  boy  with  tenderness  till  he  has  reached 
the  period  when  custom  demands  bis  initiation  by  certain  cere- 
monies into  the  society  of  men,  is  the  first  to  feel  the  weight  of 
his  arm  on  his  return  home  from  the  scene  of  his  transition  ; for, 
to  show  that  he  is  now  a man  and  has  the  spirit  of  a man,  he 


* 


- 

' 

. 


LECTURE  ON  WOMEN. 


149 


beats  her  soundly  ; nor  does  censure  follow  the  barbarous  act,  but 
he  is  applauded  for  his  contempt  of  the  society  and  authority  of 
woman.  For  aught  I know,  the  mother  herself  applauds  it, — but 
how  deep  her  degradation,  when  prepared  to  submit  to  insult  like 
this  on  maternal  dignity  and  honor  ! How  unlike  is  the  spirit  of 
Christianity,  prompting  the  son,  in  the  perfection  of  his  under- 
standing, in  the  plenitude  of  his  power,  and  amid  the  self-gratu- 
lations  of  his  independence,  to  submit  to  the  mild  reason  of  his 
mother, — to  acknowledge  her  unassuming  sway,  and  admit  that 
though  independent  of  all  things  else,  he  cannot  do  without  the 
smiles  of  maternal  approbation,  the  admonitions  of  maternal  soli- 
citude, and  the  reproofs  of  maternal  tenderness  and  integrity. 

Woman,  in  unevangelized  lands,  is  forced  to  perform  the  most 
perilous  and  menial  services  of  the  state  and  the  family.  The 
three  thousand  wives  of  the  king  of  Dahomey  are  enrolled  in  the 
army,  formed  into  regiments,  armed  with  all  the  accoutrements 
of  war,  and  a part  of  them  serve  as  the  king’s  body-guard. 
These  numerous  queens,  and  the  other  thousands  belonging  to 
the  kings  of  Ashantee  and  Yarriba,  are  but  servants,  maintained 
for  ostentation, — to  display  the  wealth  and  power  of  their  royal 
masters ; and  when  not  engaged  in  fighting  the  battles  or  guard- 
ing the  persons  of  their  lords,  they  are  doomed  to  labor  in  the 
fields  and  submit  to  all  the  drudgery  that  pertains  to  the  wife  of 
the  meanest  subject  of  the  realm.  Nor  is  this  all.  At  the  death 
of  an  African  king,  his  wives  are  slaughtered  by  scores  and  by 
hundreds,  from  an  idea  that  their  attendance  will  be  needed  in 
another  world. 

Go  with  me  to  Yan  Dieman’s  Land,  and  see  the  weaker  sex 
charged  with  the  whole  burden  of  supporting  their  families, — 
husbands,  children  and  all.  Is  the  rough  soil  to  be  cultivated  ? 
In  their  hands  are  the  implements  of  labor.  Is  the  sea  to  be 
searched  for  the  sea-carp  or  the  lobster?  They  are  found 
plunging  from  the  projecting  rocks  into  the  briny  flood,  remain- 
ing on  the  rocky  bottom,  beneath  the  waves,  twice  as  long  (says 
a naval  officer)  as  the  most  expert  of  our  divers, — filling  then- 
baskets, — returning  ashore, — drying  themselves  a few  minutes  by 
the  fire,  and  warming  their  chilled  limbs,  and  then  resuming 
their  perilous  toils,  while  their  husbands,  through  the  whole,  are 
seated  comfortably  around  the  fire,  feasting  on  the  choicest  of 
the  fish,  and  the  most  delicate  of  the  broiled  fern-roots. 

Nor  need  I carry  you  to  the  other  side  of  the  globe,  to  witness 
the  unseemly  toils  and  bitter  sufferings  of  benighted  woman.  Our 
own  continent  supplies  us  practical  illustrations  without  end. 


150 


LECTURE  OK  WOMEN. 


Let  a fact  or  two  suffice.  Father  Joseph  (a  missionary  on  the 
banks  of  the  Oronoco)  ventured  to  reprove  an  Indian  female,  for 
destroying  her  infant  daughter.  She  replied,  “ O that  my 
mother  had  thus  prevented  the  manifold  sufferings  I have 
endured  ! Consider,  father,  our  deplorable  condition.  Our  hus- 
bands go  out  to  hunt ; we  are  dragged  along  with  one  infant  at 
the  breast  and  another  in  a basket.  Though  tired  with  long 
walking,  we  are  not  allowed  to  sleep  when  we  return,  but  must 
labor  the  whole  night  in  grinding  maize  to  make  chica  for  them 
They  get  drunk  and  beat  us;  they  drag  us  by  the  hair  of  the 
head  and  tread  us  under  foot.  And  after  such  a slavery  of  twenty 
years,  what  have  we  to  comfort  us  ? A young  wife  is  brought 
home  and  permitted  to  abuse  us  and  our  children.  What  kind- 
ness can  we  show  our  daughters,  equal  to  putting  them  to  death? 
Would  to  God  my  mother  had  put  me  under  ground  the  moment 
I was  born  ! ” 

One  case  more  only  for  the  sake  of  contrast.  “ Soon  after  my 
acquaintance  with  these  Indians,”  (says  a missionary  to  the 
Choctaws,)  “ I one  day  saw  a chief  travelling  on  horseback, 
quite  at  his  ease,  followed  by  his  poor  wife,  who  was  not  only  on 
foot,  but  carried  his  infant  child,  his  rifle,  and  a quantity  of  pro- 
visions in  a large  basket  at  her  back,  supported  by  a strap  drawn 
across  her  forehead.  At  a subsequent  season,  I met  the  same 
family  again  on  their  travels;  the  chief  was  now  on  foot,  laden 
with  his  own  arms,  and  he  had  kindly  placed  his  wife  on  the 
saddle.  The  child,  too,  now  much  larger  than  before,  was 
sweetly  sleeping  in  the  arms  of  its  father,  who  himself  seemed 
cheerful  and  happy  amid  the  fatigues  of  the  way.”  The 
language  of  the  poet  to  his  wife  he  practically  adopted  as 
his  own : 

“ On  all  her  days  let  health  and  peace  attend, 

May  she  ne’er  want  nor  lose  a friend ; 

May  some  new  pleasure  every  hour  employ, 

But  let  her  husband  be  her  highest  joy.” 

And  what  think  you  was  the  cause  of  this  wonderful  trans- 
formation? The  Choctaw  Chief  had  become  a follower  of 
Christ. 

But  the  widowhood  of  the  Pagan  wife  and  mother  is,  if  pos- 
sible, more  wretched  than  her  married  life.  As  if  Satan  could 
not  bear  that  the  daughters  of  the  first  victim  of  his  seduction 
should  find  peace  in  any  condition,  he  first  torments  them  as 
daughters  in  the  house  of  their  fathers,  then  as  wives  in  the 
dwellings  of  their  husbands,  and  then  as  widows,  cast  out  from 


“ Our  women  are  not  like  yours  — if  educated  they  would  he  refractory,  and  would  no 
longer  carry  burdens .” — Page  133. 


A HINDO  WOMAN. 


, 


, 


, • 


. 


. 


LECTURE  ON  WOMEN. 


153 


every  charity  of  human  life.  Under  the  dark  covert  of  Pagan 
superstition  and  Mahometan  delusion,  unopposed  by  the  sword 
of  the  Spirit,  he  accomplishes  with  ease  his  fiendish  purposes, 
and  adds  the  wormwood  and  gall  of  universal  malice  and  con- 
tempt to  all  the  bitterness  of  the  dregs  that  had  filled  her  cup  of 
woe,  from  the  cradle  to  the  death  of  her  husband.  Formerly, 
the  Caffre  widow,  on  the  decease  of  her  husband,  whatever 
was  the  season  of  the  year,  and  whatever  her  condition,  was 
compelled  to  fly  to  the  forest,  and  houseless,  hungry,  and  alone, 
mourn  her  loss  day  after  day.  During  her  absence  her  dwelling 
was  plundered  by  her  relatives  of  everything  valuable,  set  on 
fire,  and  consumed,  and  the  only  dowry  allotted  her  from  her 
husband’s  property  was  a new  garment,  made  from  the  hide  of 
one  cf  his  oxen.  On  returning  from  the  wildernesss,  she  built  a 
new  hut  with  her  own  hands,  and  subsisted  on  the  avails  of  her 
own  labor.  Missionary  enterprise  has  succeeded  in  abolishing 
this  cruel  custom,  and  Mr.  Shaw,  the  missionary  who  was  instru- 
mental in  accomplishing  it,  received  the  name  of  Umkinets  Um- 
fazie,  (the  woman’s  shield,)  by  which  he  is  now  generally  known 
in  Caffraria.  In  Greenland,  when  the  husband  dies,  the  widow, 
if  unprotected  by  friends,  is  usually  robbed  of  a considerable  por- 
tion of  her  property  by  those  who  come  to  sympathize  with  her 
by  an  affected  condolence,  and  can  obtain  no  redress.  If  aged 
and  infirm,  she  is  not  unfrequently  buried  alive  by  her  own 
children. 

As  the  legitimate  consequences  of  their  servile  and  wretched 
condition,  females  of  every  unevangelized  land  are  devoid  of 
those  sentiments  of  delicacy,  and  that  refined  taste  and  acute  dis- 
crimination between  the  lovely  and  the  disgusting  in  manners 
and  customs,  which  distinguish  the  sex  in  lands  enlightened  by 
the  gospel.  Before  Christianity  commenced  its  reign  in  the  Soci- 
ety Islands,  wrestling  was  a favorite  amusement  of  females,  and 
one  in  which  those  of  the  highest  rank  engaged,  not  only  with 
each  other,  but  also  with  the  men,  in  the  presence  of  thousands 
of  spectators  of  both  sexes.  Immediately  after  marriage,  every 
female  provided  herself  with  an  instrument  set  with  rows  of 
shark’s  teeth,  with  which,  on  the  death  of  any  of  the  family,  she 
fearfully  cut  and  lacerated  herself,  beating  the  head,  temples, 
cheeks,  and  breast,  till  blood  flowed  profusely,  while  she  uttered 
the  most  deafening  and  agonizing  cries.  Filthy  in  their  persons, 
indecent  in  their  apparel,  fantastic  in  their  ornaments,  and  famil- 
iar beyond  endurance  in  their  approaches  to  the  other  sex,  their 
character  stands  forth  an  enduring  but  sad  monument  of  that 


154 


LECTURE  ON  WOMEN. 


intellectual  and  moral  degradation  which  Paganism  and  Mahom- 
etanism have  spread  far  and  wide.  Here  their  bodies  are  rubbed 
with  bear’s  grease,  and  there  with  fish  oil,  or  some  offensive 
compound  of  vegetable  and  animal  matter.  The  sheep-skin,  or 
the  bullock’s  hide, — the  tattered  handkerchief,  or  the  entrails  of 
slain  beasts,  serve  for  partial  protection  from  the  frosts  of  winter, 
or  the  burning  summer’s  sun ; and  scarcely  answering  the  purpose 
of  fig-leaves  in  the  fallen  first  pair,  are  not  unfrequently  laid 
aside  as  needless  incumbrances,  while  the  whole  person  is 
exposed  to  the  observation  of  every  passer-by.  In  Arabia,  they 
stain  their  fingers  and  toes  red ; their  eye-brows  black,  and 
their  lips  blue.  In  Persia,  they  paint  a black  streak  around  the 
eyes,  color  their  eye-brows  and  hair,  and  stain  the  face  and  neck 
with  figures  of  beasts,  birds,  flowers,  &c.  The  Hottentot  women 
paint  the  entire  body  in  compartments  of  red  and  black.  Hin- 
du females,  when  they  wish  to  appear  particularly  lovely,  paint 
the  body  with  saffron  and  tumeric  mixed  with  grease.  In  nearly 
all  the  islands  of  the  Pacific  and  Indian  oceans,  and  in  many  other 
parts  of  the  world,  like  the  men,  they  tattoo  the  body,  with  an 
instrument  resembling  somewhat  a fine- toothed  comb,  whose  sharp 
teeth,  dipped  into  a solution  of  indigo  or  soot,  are  thrust  into  the 
flesh,  introducing  the  coloring  matter  to  remain  forever,  and  im- 
printing a great  variety  of  fanciful  figures  on  the  face,  the  lips, 
the  tongue,  the  limbs,  the  whole  body.  The  process  is  painful, 
though  not  more  so  than  that  of  the  female  Greenlander,  who 
first  saturates  threads  with  soot,  and  then  inserts  them  beneath 
the  skin,  and  draws  them  through.  In  New  Holland,  the  women 
cut  themselves  Avilh  shells,  and  by  keeping  open  the  Avounds  a 
long  time,  form  wales  or  seams  on  the  flesh,  Avhich  they  deem 
highly  ornamental.  And  another  singular  addition  is  made  to 
their  beauty  by  taking  off  the  little  finger  of  the  left  hand,  at  the 
second  joint, — a process  performed  in  infancy  by  tying  a hair 
around  it  so  tight  as  to  produce  mortification.  In  some  parts  of 
Hindustan,  at  the  time  of  marriage,  a like  portion  of  the  third 
and  little  finger  is  removed.  A similar  custom  prevails  among 
the  Hottentots.  Among  some  of  the  savage  tribes  of  America, 
and  also  in  Sumatra  and  Arracan,  continual  pressure  is  applied 
to  the  skull  to  flatten  it,  and  add  to  the  beauty  of  its  form.  In 
nearly  all  the  South  Sea  Islands,  custom  requires  an  incision  to 
be  made  in  the  lobe  of  each  ear,  into  which  rolls  of  leaves,  or 
long  pieces  of  wood  or  ivory  are  inserted,  and  from  these,  shells 
or  fish  teeth  are  suspended,  to  such  an  amount  that  their  weight 


i Jmm!  r Hm 

I'l  ' | 1 

II  iff 

|||f 

1 jiMl 

Si  I 

y r 111 

si  1; 

1111 

Ip,  II II 

A KYAN  WOMAN. 

From  a portrait  taken  by  M.  Symes,  Esq.,  for  the  East  India  Company.  Kyan  is  the 
name  of  a people  inhabiting  the  mountains  between  Arracan  and  Ava.  All  the  women 
of  that  tribe,  when  they  arrive  at  a certain  age , have  the  face  tattooed.  For  a description 
of  the  process  of  tattooing,  see  opposite  page. 


* ; 

, 

' 

» 

!•  • 

' 

. 


LECTURE  ON  WOMEN. 


157 


draws  down  the  ear  nearly  to  the  shoulder,  and  not  unfrequently 
tears  it  asunder.  The  mother  of  Sumatra  carefully  flattens  the 
nose  of  her  daughter;  and  in  New  Guinea,  the  nose  is  perforated, 
and  a large  piece  of  wood  or  bone  inserted,  making  it  difficult  to 
breathe.  On  the  north-west  coast  of  America,  an  incision  more 
than  two  inches  in  length  is  made  in  the  lower  lip,  and  filled  with 
a wooden  plug.  In  Guiana,  the  lip  is  pierced  with  thorns,  the 
heads  being  inside  the  mouth  and  tire  points  resting  on  the  chin. 
And  in  Java,  Borneo,  and  Celebes,  they  file  their  teeth  to  a point, 
and  color  them  black,  considering  it  disgraceful  to  let  them 
remain  “ white  like  the  teeth  of  dogs.” 

In  some  countries  corpulency  is  esteemed  essential  to  beauty ; 
and  the  wives  of  kings  and  chiefs  are  beloved  in  proportion  to  the 
sleek  fatness  and  gross  weight  of  their  persons  The  Tunisian 
woman,  of  moderate  pretensions  to  beauty,  needs  a slave  under 
each  arm  to  support  her  when  she  walks,  and  a perfect  belle  car- 
ries flesh  enough  to  load  down  a camel.  So  anxious  are  mothers 
that  their  daughters  should  attain  this  unwieldy  size,  that  they 
compel  them  to  eat  enormous  quantities  of  fattening  food  and 
drink  several  bowls  of  camel’s  milk  every  day.  Mungo  Park 
describes  a poor  girl  as  crying  for  more  than  an  hour,  with  a 
bowl  at  her  lips,  while  her  mother  stood  over  her  with  a rod,  and 
beat  her  cruelly,  if  she  failed  to  swallow  fast  enough.  And  Capt. 
Clapperton  found  himself  in  not  a little  difficulty  at  Houssa, 
through  the  importunity  of  an  Arab  widow,  whose  wealth  and 
rank,  enforced  by  the  charms  of  a huge  person,  black-dyed  eye- 
brows, blue  hair,  red  stained  hands  and  feet,  all  adorned  with 
necklaces,  girdles  and  bracelets,  seemed  to  fit  her  for  the  station  of 
a queen,  whither  her  aspirations  tended,  and  to  which,  with  Clap- 
perton for  a husband,  she  doubted  not  she  might  attain.  But  he 
happened  not  (0  cruel !)  to  fancy  “ a walking  tun-butt”  for  a wife, 
and  preferred  the  loss  of  the  honors  of  African  royalty  to  the  life- 
companionship  of  five  hundred  pounds  of  Arab  flesh. 

The  beauty  of  a Chinese  lady  is  in  her  feet,  which  in  childhood 
are  so  compressed  by  bandages  as  effectually  to  prevent  any  fur- 
ther increase  in  size.  The  four  smaller  toes  are  turned  under  the 
foot,  to  the  sole  of  which  they  firmly  adhere.  The  poor  girl  not 
only  endures  much  pain,  but  becomes  a cripple  for  life.  Another 
mark  of  beauty  and  distinction  lies  in  the  length  to  which  the 
finger  nails  are  allowed  to  grow, — a length  that  requires  them  to 
be  shielded  from  accident  by  casings  of  bamboo.  The  ambitious 
beauties  of  Siam,  not  content  with  protecting  carefully  these 
ever-growing  excrescences  of  nature,  provide  themselves  with 
artificial  nails  four  inches  long. 


158 


LECTURE  ON  WOMEN. 


Allow  that,  agreeably  to  the  proverb,  “ there  is  no  disputing 
of  tastes,”  and  that  no  nation  or  individual  is  responsible  to 
another  for  peculiar  customs,  will  it  be  questioned  that  the  wear- 
ing of  cumbrous  and  unwieldy  ornaments,  and  the  disfiguring  of 
the  body,  and  forcing  it  into  uncouth  forms  at  the  expense  of  so 
much  suffering,  are  customs  offensive  to  nature,  and  to  nature’s 
God, — the  legitimate  progeny  of  Paganism? — and  so  far  as  ever 
grafted  upon  the  stock  of  Christianity,  are  they  more  incongruous 
with  its  simplicity  and  at  variance  with  its  spirit,  than  repulsive 
to  reason  and  common  sense  ? Foolish  and  unseemly  customs 
are  not  confined  to  Pagan  and  Mahometan  females,  it  is  true, — 
they  exist  in  more  enlightened  lands ; but  in  these  lands,  they  are 
one  after  another  assailed,  changed  and  banished  by  the  mild  genius 
of  Christianity ; while,  in  the  darker  portions  of  the  earth,  they 
enter  into  the  very  constitution  of  society,  and  know  no  change 
or  modification,  more  than  the  elements  of  nature,  or  the  imme- 
morial rites  of  a bloody  superstition.  Deplorable,  then,  are  the 
delusions  under  which  the  god  of  this  world  hath  bound  down 
the  nations  that  yield  unresistingly  to  his  sway, — severe  the  bond- 
age under  which  they  wear  out  hated  life,  and  melancholy  the 
barbarous  customs,  which  through  conscience,  fancy,  or  caprice, 
his  tyrant  arm  imposes  on  successive  generations. 

To  all  this  may  be  added  their  unbounded  superstition.  Their 
servile  fear  of  the  gods  amounts  to  a terror  which  quenches  the 
kindlings  of  natural  affection,  and  drives  them  on  to  deeds  of 
darkest  inhumanity.  Ignorant  of  the  God  of  love,  and  conceiving 
of  their  divinities  as  capricious,  malignant  and  revengeful,  they 
are  easily  impelled  to  sacrifices  at  which  nature  shudders,  and 
every  sentiment  of  true  piety  stands  aghast.  Unenlightened  by 
education,  and  enslaved  by  the  spirit  of  idolatry,  they  become  the 
victims  of  priestly  craft,  without  resistance,  and  the  dupes  of 
their  own  vain  imaginings,  as  if  reason  and  conscience  entered 
not  at  all  into  their  moral  constitution.  The  African  female 
ventures  not  to  commence  a journey,  nor  to  undertake  important 
business  of  any  kind,  till  well  furnished  with  protective  charms, 
consisting  chiefly  of  bits  of  paper,  which  contain  a written  sen- 
tence, or  fragment  of  a sentence,  carefully  deposited  within  a bag 
fastened  to  her  person.  The  women  of  Houssa,  seeing  Major 
Denham  using  a pen.  came  to  him  in  crowds,  to  obtain  a scrawl 
that  should  serve  as  an  amulet  to  restore  their  beauty,  to  preserve 
the  affections  of  their  lovers,  or  to  destroy  a rival.  If  a child  be 
born  in  Madagascar,  on  a day  reputed  unlucky,  its  evil  destiny 
must  be  averted,  by  the  destruction  of  its  life,  under  the  hands 


A Hindu  Woman  of  the  Brahmin  caste.  She  has  prepared  a dinner  of  rice,  placed  il 
upon  a Plantain  leaf,  and  is  carrying  it  to  her  husband. 


1 '/ 


i 

* 


LECTURE  ON  WOMEN. 


161 


of  its  parents.  The  only  alternative  is,  to  leave  it  in  a narrow 
path,  over  which  a herd  of  cattle  is  furiously  driven,  while  the 
parents  stand  looking  on  from  a distance;  and  if  it  chance  to 
escape  unhurt,  they  run  to  embrace  it,  convinced  that  the  malig- 
nant influence  is  removed.  Sometimes  the  child  is  drowned  in  a 
vessel  of  water  prepared  for  the  purpose,  or  thrown  into  a pit, 
with  its  face  downward,  or  suffocated  by  stuffing  a cloth  into  its 
mouth ; but  the  parents  themselves  are  commonly  the  execution- 
ers, under  the  impression  that  there  is  no  other  way  of  saving  the 
child  from  the  misfortunes  that  await  its  future  years.  From 
time  immemorial,  Hindu  mothers  have  thrown  their  infant 
children  into  the  Ganges,  to  be  devoured  by  alligators ; not 
because  they  were  destitute  of  maternal  affection,  but  because  a 
mother’s  love  was  overpowered  by  her  fears  of  the  wrath  of  some 
offended  deity.  The  Hindu  widow  burns  on  the  funeral  pile 
of  her  husband.  Thus  she  escapes  the  obloquy  of  widowhood, 
and  becomes  entitled,  as  she  believes,  to  a residence  with  her 
husband  and  their  relatives  in  heaven.  Thanks  to  the  gospel  of 
Christ,  this  horrid  superstition  has  relaxed  its  grasp  on  Indian 
mind ; but,  till  within  a few  years,  thousands  of  widows  became 
annually  its  victims ; and  at  the  death  of  princes  and  other  men 
of  elevated  rank,  possessed  of  many  wives,  the  dreadful  sacri- 
fice has  been  all  that  Abaddon  himself  could  desire.  Twelve 
widows  in  one  instance,  eighteen  in  another,  thirty-seven  in 
another,  and  on  the  death  of  Ajie,  prince  of  Malwar,  fifty-eight 
threw  themselves  on  the  funeral  piles  of  their  husbands  and  per- 
ished. As  late  as  1844  twenty-four  women  were  burnt  in  Pun- 
jab. There  can  be  no  doubt  that  this  dreadful  sacrifice  is  some- 
times voluntary  on  the  part  of  the  victim,  but  it  is  by  no  means 
universally  so.  Not  only  is  all  the  earthly  glory  of  the  deed,  and 
the  happiness  of  a Pagan  heaven  promised  on  the  one  hand,  and 
all  the  terrors  of  contempt  and  persecution  through  life,  with  ever- 
lasting infamy,  arrayed  on  the  other,  but  force  is  applied,  with 
fiend-like  perseverance,  to  compel  the  unhappy  wife  to  mount 
the  blazing  altar  of  Moloch. 

F ollow  me  to  the  immolation  of  a Brahmin’s  widow  in  Northern 
Hindustan.  The  unfortunate  woman,  of  her  own  accord,  has 
ascended  the  burning  pile.  The  torture  of  the  fire  is  more  than  she 
can  endure,  and  by  a violent  struggle  she  throws  herself  beyond 
the  reach  of  the  flames,  and  tottering  to  a river  near  by,  is  kindly 
plunged  into  it  by  some  English  gentlemen  present,  to  assuage  her 
torments.  She  retains  her  senses  perfectly,  shrinks  with  dread 
from  another  encounter  with  the  flames,  and  refuses  so  to  die.  Her 

11 


162 


LECTURE  ON  WOMEN. 


inhuman  relatives  then  take  her  by  the  head  and  feet,  and  throw 
her  upon  the  pile,  and  hold  her  there  till  driven  away  by  the  heat. 
They  endeavor  too,  to  stun  her  with  blows, — but  again  she  escapes 
and  makes  to  the  river.  Her  relatives  then  try  to  drown  her, 
but  one  of  the  English  gentlemen  mentioned  interferes,  and  she 
throws  herself  into  his  arms,  begging  him  to  save  her.  “ I can- 
not describe  to  you,”  says  one  present  at  the  scene,  <:the  horror 
I felt  at  seeing  her  mangled  condition ; almost  every  inch  of  skin 
on  her  body  had  been  burnt  off, — her  legs  and  thighs,  her  arms 
and  back,  were  completely  raw, — her  breasts  dreadfully  torn,  and 
the  skin  dangling  from  them  in  threads, — the  skin  and  nails  of 
her  fingers  had  peeled  wholly  off,  and  were  hanging  to  the  back 
of  her  hands.  In  fact,  I never  saw  and  never  read  of  so  entire  a 
picture  of  misery  as  this  poor  woman  displayed.  She  still  dread- 
ed being  again  committed  to  the  fire,  and  called  to  us  to  save  her. 
Her  friends  at  length  desisted  from  their  efforts.  We  sent  her  to 
the  hospital.  Every  medical  assistance  was  given,  but,  after 
lingering  twenty  hours,  in  excruciating  pain,  her  spirit  departed.” 

Such  is  the  superstition  of  heathen  lands.  Its  forms  are  vari- 
ous, but  its  spirit  is  everywhere  the  same.  It  leads  its  vota- 
ries to  defile  themselves  with  the  mud  of  the  streets,  to  measure 
the  distance  from  their  homes  to  their  temples,  by  the  length  of 
their  bodies  prostrated  every  six  feet  of  the  way, — to  swing  in  the 
air,  suspended  by  hooks  thrust  through  the  muscles  of  the  back, 
and  to  submit  to  a thousand  other  tortures,  in  honor  of  some 
cruel  but  imaginary  deity.  It  teaches  the  brother  to  betray 
the  sister, — the  mother  to  imbrue  her  hands  in  the  blood  of  her 
own  offspring, — and  the  son  to  light  the  pile  which  consumes  the 
mother  that  gave  him  life.  It  glories  in  deeds  like  these,  as  more 
pleasing  to  the  gods  than  any  alleviation  of  human  woe  that 
kindness  can  effect,  and  more  intrinsically  meritorious  than  all 
the  moral  virtues  commended  by  the  philosophy  of  Seneca,  or  the 
precepts  of  Christ. 

But  it  is  time  to  close.  We  have  now  cursorily  glanced  at  the 
character  of  woman,  as  unaffected  by  the  refining  and  elevating 
influences  of  Christianity.  We  have  seen  her  trodden  down  as 
the  mire  of  the  streets  by  him  whom  Heaven  created  to  be  her 
protector  and  comforter.  We  have  seen  unevangelized  man 
everywhere,  like  the  fabled  generation  of  warriors  springing 
from  the  serpent’s  teeth  armed  for  the  work  of  destruction,  direct- 
ing his  chief  malignities  against  woman, — his  best  friend,  his 
safest  counsellor, — his  most  unfailing  solace, — because  her  native 
timidity  and  weakness  invite  the  violence  and  insult  of  a coward- 


* 


A HINDU  MOTHER  LAMENTING  THE  DEATH  OF  HER  CHILD. 

“From  time  immemorial,  mothers  have  thrown  their  children  into  the  Ganges,  to  he 
devoured  by  alligators,  not  because  they  were  destitute  of  maternal  affection,  but  because  a 
mother’s  love  was  overpowered  by  her  fears  of  the  wrath  of  some  offended  deity.”— P.  161. 


- 

. 


. 

■ 

' 


LECTURE  ON  WOMEN. 


165 


arm ! We  have  seen  her  lost  to  self-respect,  dead  to  instinctive 
affection,  ignorant  of  the  rights  with  which  her  Maker  has  invested 
her,  unacquainted  with  her  relations  to  eternity,  indulgent  to  the 
wildest  passions  of  depraved  nature,  and  plunged  far  down  the 
abyss  of  unnatural  crime.  We  have  marked  her  wanderings, 
listened  to  her  complaints,  and  seen  her  scalding  tears.  And 
have  we  no  sympathy  in  her  sufferings? — no  arm  that  will 
extend  to  her  relief? — no  voice  that  will  call  her  to  Calvary,  and 
direct  her  eye  to  woman’s  friend  and  Saviour,  and  thence  to 
a world  of  unmingled  purity  and  love'1  Measures  are  in  pro- 
gress (thank  God !)  for  restoring  woman  to  her  true  dignity,  and 
re-establishing  her  just  relations  to  man  as  her  husband,  guar- 
dian, and  unfailing  friend.  The  same  measures  will  restore  the 
world  to  the  dominion  of  Christ,  and  man,  in  all  his  tribes,  to  the 
sway  of  reason  and  revelation.  Then  shall  it  no  more  be  said 
that 

“ his  ambition  is  to  sink, 

To  reach  a depth  profounder  still,  and  still 
Profounder,  in  the  fathomless  abyss 
Of  folly,  plunging  in  pursuit  of  death 

but  he  shall  rise  to.  “glory,  honor,  and  immortality,”  and  share 
it  with  the  helper  of  his  faith  and  love,  the  mother  of  his  chil- 
dren, the  softener  of  his  dying  pillow, — the  kind  angel  that  hovers 
over  him  as  his  soaring  spirit  takes  its  flight.  Not  far  distant  is 
the  day,  unless  we  quite  mistake  the  “ signs  of  the  times,” 
when,  throughout  all  nations,  woman  shall  resume  the  station 
Heaven  first  assigned  her,  and  form  again  the  loveliest  ornament 
of  humanity, — man’s  coadjutor  in  wnrks  of  faith  and  labors  of 
love,  and  childhood’s  most  persuasive  teacher  of  all  that  is  virtu- 
ous, lovely,  and  of  good  report,  in  human  disposition  and  action. 
Soon  let  that  day  of  brightness  dawn, — that  glorious  era  be  fully 
ushered  in  ; for  it  shall  prove  the  termination  of  earth’s  bitterest 
woes,  and  the  consummation  of  Heaven’s  most  earnest  labors 


• Ul 


A Thug  disguised  as  a Merchant. 


, * 


• 

. 

HABITS  AND  SUPERSTITIONS  OF  TIIE  THUGS, 

, A SECT  WHO  PROFESS  TO  BE 

DIVINELY  AUTHORIZED  TO  PLUNDER  AND  MURDER. 

COMPILED  PRINCIPALLY  FROM  THE  OFFICIAL  DOCUMENTS  OP  CAPT.  8LEEMAN,  AGENT 
OF  THE  EAST  INDIA  COMPANY  FOR  THE  SUPPRESSION  OF  THUGGEE 


While  Europeans  have  generally  travelled  through  India  in 
comparative  security,  arising  from  the  dread  inspired  by  the 
power  and  dominion  of  the  British  government,  the  path  of  the 
native  has  been  beset  with  perils  by  hordes  of  ferocious  robbers, 
which  every  where  abound,  from  the  highest  regions  of  the 
Himelaya  Mountains  to  the  southern  extremity  of  Hindoostan. 
The  most  sanguinary  class  of  these  freebooters  are  the  Thugs, 
"br  Phansigars.  Their  existence  appears  to  have  been  entirely 
unknown  to  Europeans  until  about  the  year  1800.  From  Janu- 
ary, 1S26,  to  December,  1S35,  the  number  of  Thugs  committed 
by  various  magistrates  amounted  to  1562.  Of  these  328  were 
punished  by  death,  999  by  transportation,  77  by  imprisonment 
for  life;  from  21  security  was  required;  71  were  sentenced  to 
limited  periods  of  imprisonment;  making  a total  of  1450  con- 
victed. Of  the  remainder,  21  were  acquitted,  11  escaped,  31 
died  before  sentence,  and  49  were  admitted  evidence  for  the 
prosecution. 

Gangs  of  Thugs  sometimes  consist  of  two  or  three  hundred 
persons.  In  such  instances,  they  commonly  follow  each  other, 
in  small  parties  of  ten  or  twenty,  upon  roads  parallel  to  each 
other,  being  prepared  to  concentrate  on  any  point,  when  neces- 
sary. Different  parties  frequently  act  in  concert,  apprizing  one 
another  of  the  approach  of  travellers  whose  destruction  promises 
a valuable  booty.  They  assume  the  appearance  of  ordinary 
travellers : sometimes  they  pretend  to  be  traders ; and,  if  en- 
riched by  former  spoliations,  travel  on  horseback,  with  tents, 
and  pass  for  wealthy  merchants,  or  other  persons  of  consequence. 
Sometimes  they  commence  their  route  in  more  humble  charac- 
ters ; but  acquiring,  in  their  rapacious  progress,  horses  and  bul- 
locks, these  at  once  furnish  them  with  the  means  of  transporting 
the  remainder  of  their  plunder,  and  of  making  pretensions  to 
higher  degrees  of  wealth  and  station. 


170 


HABITS  AND  SUPERSTITIONS 


Thugs  are  accustomed  to  wait  at  choultries,  on  the  high  roads, 
or  near  towns  where  travellers  rest.  They  arrive  at  such  places, 
and  enter  towns  and  villages,  in  straggling  parties  of  three  or 
four  persons,  appearing  to  meet  by  accident,  and  to  have  no  pre- 
vious acquaintance.  On  such  occasions,  some  of  the  gang  are 
employed  as  emissaries,  to  collect  information,  and,  especially, 
to  learn  if  any  persons  with  property  in  their  possession  are 
about  to  undertake  a journey.  They  are  often  accompanied  by 
children  of  ten  years  of  age  and  upwards  ; who,  while  they  per- 
form menial  offices,  are  gradually  initiated  into  the  horrid  prac- 
tices of  Thuggee,  and  contribute  to  prevent  suspicion  of  their 
real  character.  Skilled  in  the  arts  of  deception,  they  enter  into 
conversation,  and  insinuate  themselves  by  obsequious  attentions 
into  the  confidence  of  travellers  of  all  descriptions,  to  learn  from 
them  whence  they  came,  whither  and  for  what  purpose  they  are 
journeying,  and  of  what  property  they  are  possessed.  When, 
after  obtaining  such  information  as  they  deem  requisite,  the 
Thugs  determine  to  attack  a traveller,  they  usually  propose  to 
him,  under  the  specious  plea  of  mutual  safety,- or  for  the  sake 
of  society,  to  travel  together ; or  else  they  follow  him  at  a little 
distance,  and,  when  a fit  opportunity  offers  for  effecting  their 
purpose,  one  of  the  gang  suddenly  throws  a rope  or  sash  round 
the  neck  of  the  unfortunate  victim,  while  the  rest  contribute,  in 
various  ways,  to  aid  the  murderous  work. 

Intrepidity  does  not  appear  to  be  a characteristic  of  the  Thugs  ; 
and,  in  truth,  it  is  a quality  not  to  be  looked  for  in  assassins  by 
profession.  A superiority  in  physical  force  is  generally  regarded 
as  an  indispensable  preliminary  to  success.  Two  Thugs,  at  the 
least,  are  thought  necessary  for  the  murder  of  one  man  ; and, 
more  commonly,  three  are  engaged.  Some  Thugs  pride  them- 
selves upon  being  able  to  strangle  a man  single-handed  ; and 
this  is  esteemed  a most  honorable  distinction.  But  the  majority 
of  them  are,  and  ever  have  been,  firm  adherents  of  the  maxim, 
that  “ discretion  is  the  better  part  of  valor.” 

Some  variations  have  existed  in  the  manner  of  perpetrating 
the  murders ; but  the  following  seems  to  be  the  most  general. 
While  travelling  along,  one  of  the  gang  suddenly  throws  the 
rope  or  cloth  round  the  neck  of  the  devoted  individual,  and 
retains  hold  of  one  end,  the  other  end  being  seized  by  an  accom- 
plice. The  instrument  of  death,  crossed  behind  the  neck,  is 
then  drawn  very  tight,  the  two  Thugs  who  hold  it  pressing  the 
head  of  the  victim  forwards:  a third  villain,  who  is  in  readiness 


OF  THE  THUGS. 


171 


behind  the  traveller,  seizes  him  by  the  legs,  and  he  is  thus 
thrown  on  the  ground.  In  this  situation,  there  is  little  opportu- 
nity of  resistance.  The  operation  of  the  noose  is  aided  by  kicks 
inflicted  in  the  manner  most  likely  to  produce  vital  injury,  and 
the  sufferer  is  thus  quickly  despatched. 

The  best  precautions  are  taken  to  guard  against  discovery  or 
surprise.  Before  the  perpetration  of  the  murder,  some  of  the 
gang  are  sent  in  advance,  and  some  left  in  the  rear  of  the  place, 
to  keep  watch,  to  prevent  intrusion,  and  to  give  warning,  if 
occasion  requires,  to  those  engaged  in  the  act.  Should  any 
persons  unexpectedly  pass  that  way  before  the  murdered  body  is 
buried,  some  artifice  is  practised  to  prevent  discovery,  such  as 
covering  the  body  with  a cloth,  while  loud  lamentations  are 
made,  professedly  on  account  of  the  sickness  or  death  of  one  of 
their  comrades  ; or  one  of  the  watchers  will  fall  down,  apparently 
writhing  with  pain,  in  order  to  excite  the  pity  of  the  intruding 
travellers,  and  to  detain  them  from  the  scene  of  murder. 

Such  are  the  perseverance  and  caution  of  the  Thugs,  that,  in 
the  absence  of  a convenient  opportunity,  they  have  been  known 
to  travel  in  company  with  persons,  whom  they  have  devoted  to 
destruction,  for  several  days  before  they  executed  their  inten- 
tion. If  circumstances  favor  them,  they  generally  commit  the 
murder  in  a jungle,  or  in  an  unfrequented  part  of  the  country, 
and  near  a sandy  place  or  dry  watercourse.  Particular  tracts 
are  chosen,  in  every  part  of  India,  where  they  may  exercise  their 
horrid  profession  with  the  greatest  convenience  and  security. 
The  most  favorite  places  are  much-frequented  roads,  passing 
through  extensive  jungles,  where  the  ground  is  soft  for  the  grave, 
and  where  the  local  authorities  take  no  notice  of  the  bodies. 

In  these  chosen  spots,  a hole,  three  or  four  feet  in  depth,  usu- 
ally forms  the  grave  of  the  unhappy  traveller,  who  is  placed  in 
it  with  his  face  downwards.  The  barbarous  character  of  the 
Thugs  is  displayed  in  their  treatment  of  the  wretched  remains 
of  the  murdered  persons.  Though  death  brings  a termination  of 
suffering,  it  does  not  put  an  end  to  the  outrages  of  the  murder- 
ers. Long  and  deep  gashes  are  made  in  various  parts  of  the 
bodies : sometimes  the  limbs  are  disjointed,  and  the  figure  dis- 
torted into  unusual  positions.  These  outrages  arise  from  various 
motives.  Their  intention  generally  is  to  expedite  the  decom- 
position of  the  body,  and  to  prevent  its  inflation,  which,  by 
causing  fissures  in  the  superincumbent  sand,  might  attract  jack- 
als, and  thus  lead  to  the  discovery  of  the  corpse.  Sometimes, 


172 


HABITS  AND  SUPERSTITIONS 


however,  these  deeds  have  been  the  result  of  disappointment, 
and  the  emanations  of  a petty  and  unmanly  revenge.  When  the 
amount  of  plunder  is  less  than  had  been  expected,  the  villains 
have  frequently  vented  their  displeasure  in  wanton  indignities 
on  the  unconscious  remains  of  the  dead. 

If,  when  a murder  is  perpetrated,  a convenient  place  for  inter- 
ring the  body  be  not  near,  or  if  the  Thugs  be  apprehensive  of  dis- 
covery, it  is  either  tied  in  a sack,  and  carried  to  some  spot  where 
it  is  not  likely  to  be  found,  or  is  put  into  a river  or  a well.  In 
Oude,  where  the  fields  are  almost  all  irrigated  from  wells,  the 
bodies  were  generally  thrown  into  them ; and  when  the  cultivat- 
ors discovered  these  relics  of  crime,  they  hardly  ever  thought 
it  worth  while  to  ask  how  they  came  there  — so  accustomed  were 
they  to  find  them.  If  none  of  these  expedients  be  advisable,  a 
shallow  hole  is  dug,  in  which  the  corpse  is  buried  till  a fit  place 
for  interring  it  can  be  discovered,  when  it  is  removed,  and  cut 
in  the  manner  already  mentioned.  If  compelled  to  perform  the 
interment  under  circumstances  which  subject  them  to  the  risk 
of  observation,  the  Thugs  put  up  a screen  on  the  wall  for  a 
tent,  and  bury  the  body  within  the  enclosure  ; pretending,  if 
inquiries  are  made,  that  their  women  are  within  the  screen.  If 
the  traveller  had  a dog,  it  is  killed,  lest  the  affection  of  the  ani- 
mal should  cause  the  discovery  of  the  body  of  his  murdered 
master. 

Travellers  resting  in  the  same  choultry  with  Thugs  are  some- 
times destroyed  in  the  night.  On  these  occasions,  a person  is 
not  always  murdered  when  asleep ; as,  while  he  is  in  a recum- 
bent posture,  the  stranglers  find  a difficulty  in  applying  the  cloth. 
The  usual  practice  is,  first  to  awaken  him  suddenly,  with  an 
alarm  of  a snake  or  a scorpion,  and  then  to  strangle  him. 

In  attacking  a traveller  on  horseback,  one  of  the  gang  goes  in 
front  of  the  horse,  and  another  has  his  station  in  the  rear ; a third, 
walking  by  the  side  of  the  traveller,  keeps  him  engaged  in  con- 
versation, till,  finding  that  he  is  off  his  guard,  he  suddenly  seizes 
the  victim  by  the  arm,  and  drags  him  to  the  ground,  the  horse 
at  the  same  time  being  seized  by  the  foremost  villain:  the  mis- 
erable sufferer  is  then  strangled  in  the  usual  manner. 

Against  Thugs,  it  must  be  obvious  that  arms,  and  the  ordinary 
precautions  taken  against  robbers,  are  unavailing.  When  a per- 
son is  armed  with  a dagger,  it  is  usual  for  one  of  the  villains  to 
secure  his  hands.  It  sometimes  happens  that  entire  parties  of 
travellers,  while  journeying  in  imaginary  security,  are  suddenly 


OF  THE  THUGS. 


173 


cut  off.  Such  are  the  cruelty  and  cupidity  of  these  wretches, 
that,  on  the  presumption  of  every  traveller  possessing  concealed 
treasure,  or  some  property,  however  trifling,  the  greatest  appa- 
rent indigence  does  not  always  afford  security. 

The  plunder  is  sometimes  carried  home,  sometimes  disposed 
of  on  the  road.  If  the  murdered  person  resided  near  the  place 
of  his  assassination,  the  property  is  carried  to  a distance  : if, 
as  is  more  commonly  the  case,  he  is  a stranger,  they  do  not  scru- 
ple to  offer  the  fruits  of  their  rapine  in  the  immediate  vicinity 
of  their  crime : the  only  precaution  taken  is,  that  the  place  of 
sale  be  in  advance  of  that  where  the  murder  was  committed,  and 
not  a village  where  the  traveller  had  previously  been  seen. 

A portion  of  the  plunder  is  usually  appropriated  to  defraying 
the  expenses  of  religious  ceremonies ; and  sometimes  a part  is 
also  allotted  for  the  benefit  of  widows  and  families  of  deceased 
members  of  the  gang.  The  residue  of  the  booty,  being  divided 
into  several  parts,  is  generally  shared  as  follows  — to  the  leader, 
two  shares ; to  the  men  actually  concerned  in  perpetrating  the 
murder,  and  to  the  person  who  cut  the  dead  body,  each  one 
share  and  a half ; and  to  the  remainder  of  the  gang,  each  one 
share. 

The  operations  of  the  Thugs  are  facilitated,  and  their  designs 
cloaked,  by  a peculiar  dialect : they  have  recourse,  also,  to  a 
variety  of  signs.  Drawing  the  back  of  the  hand  along  the  chin, 
from  the  throat  outwards,  implies  that  caution  is  requisite  — that 
some  stranger  is  approaching.  Putting  the  open  hand  over  the 
mouth,  and  drawing  it  gently  down,  implies  that  there  is  no 
longer  cause  for  alarm.  If  an  advanced  party  of  Thugs  over- 
take  any  traveller  whom  they  design  to  destroy,  but  have  need  of 
more  assistance,  they  make  certain  marks  on  the  roads,  by  which 
those  of  the  gang  who  follow  understand  that  they  are  required 
to  hasten  forward.  A party  in  advance  also  leaves  certain 
marks,  where  a road  branches  off,  as  intimations  to  those  who 
are  behind.  They  draw  their  feet  along  the  dust,  in  the  direc- 
tion they  have  taken  ; and  if  their  friends  are  to  follow  quickly, 
they  leave  the  dust  piled  up  at  the  end  of  the  line  where  the 
foot  drops,  or  make  a hole  in  the  dust  with  the  heel.  If  the 
road  afford  no  dust,  they  leave  two  stones,  placed  one  upon  the 
other,  in  the  line  they  have  taken,  and  strew  a few  leaves  of 
trees  along  the  road.  If  their  coadjutors  are  to  make  haste,  they 
make  a very  long  line  of  leaves.  They  have  many  other  signs, 
for  similar  purposes. 


174 


HABITS  AND  SUPERSTITIONS 


Of  the  number  of  persons  who  fall  victims  to  these  lawless 
associations,  it  is  obvious  that  no  estimate  can  be  made  deserving 
of  the  slightest  confidence.  The  number  has,  without  doubt, 
varied  greatly  at  different  periods.  There  is  reason  to  believe 
that,  from  the  time  of  the  conquest  of  Mysore,  in  1799,  to  1807 
and  1808,  the  practice,  in  that  part  of  India,  reached  its  height, 
and  that  hundreds  of  persons  were  annually  destroyed.  In  one 
of  his  reports,  the  magistrate  of  Chittoor  observes,  “ I believe 
that  some  of  the  Phansigars  have  been  concerned  in  above  two 
hundred  murders:  nor  will  this  estimate  appear  extravagant,  if 
it  be  remembered  that  murder  was  their  profession  — frequently 
their  only  means  of  gaining  a subsistence.  Every  man  of  fifty 
years  of  age  has  probably  been  actively  engaged,  during  twenty- 
five  years  of  his  life,  in  murder  ; and,  on  the  most  moderate  com- 
putation, it  may  be  reckoned  that  he  has  made  one  excursion  a 
year,  and  met,  each  time,  with  ten  victims.” 

The  profession  of  a Thug,  like  almost  every  thing  in  India, 
is  hereditary,  the  fraternity,  however,  receiving  occasional  reen- 
forcement from  strangers ; but  these  are  admitted  with  great 
caution,  and  seldom  after  they  have  attained  mature  age. 

The  children  of  Thugs,  during  their  more  tender  years,  are 
kept  in  ignorance  of  the  occupation  of  their  fathers.  After  a 
time  they  are  permitted  to  accompany  them  ; but  a veil  is  thrown 
over  the  darker  scenes  of  the  drama.  To  the  novice,  indeed, 
the  expedition  presents  nothing  but  an  aspect  of  pleasure.  He 
is  mounted  on  a pony ; and  being,  by  the  laws  of  the  Thugs, 
entitled  to  his  share  of  the  booty,  he  receives  a portion  of  it,  in 
presents  suited  to  his  years;  the  delight  attending  the  acquisi- 
tion being  unallpyed  by  any  consciousness  of  the  means  by  which 
it  has  been  obtained.  The  truth  reveals  itself  by  degrees.  In 
a short  time,  the  tyro  becomes  aware  that  his  presents  are  the 
fruits  of  robbery.  After  a while,  he  has  reason  to  suspect  that 
robbery  is  aggravated  by  a fouler  crime.  At  length,  suspicion 
passes  into  certainty  ; and  finally,  the  pupil  is  permitted  to  wit- 
ness the  exercise  of  the  frightful  handicraft  which  he  is  destined 
to  pursue.  The  moral  contamination  is  now  complete  ; but  it 
is  long  before  the  disciple  is  intrusted  with  the  performance  of 
the  last  atrocity.  He  passes  through  a long  course  of  prepara- 
tory study — being  first  employed  as  a scout,  next  as  a sexton, 
then  as  a holder  of  the  limbs  — before  he  is  in  any  case  thought 
worthy  of  being  elevated  to  the  dignity  of  a strangler. 

A too  precipitate  disclosure  of  the  frightful  truth  has  some- 


OF  THE  THUGS. 


175 


times  produced  fatal  consequences.  The  following  affecting 
story,  related  by  a Thug  who  had  become  approver  against  his 
comrades,  will  illustrate  this.  “ About  twelve  years  ago,”  said 
the  narrator,  “ my  cousin,  Aman  Subahdar,  took  out  with  us  my 
cousin  Kurhora,  brother  of  Omrow,  (approver,)  a lad  of  fourteen, 
for  the  first  time,  lie  was  mounted  on  a pretty  pony  ; and 
Hursooka,  an  adopted  son  of  Aman,  was  appointed  to  take 
charge  of  the  boy.  We  fell  in  with  five  Sieks;  and  when  we 
set  out  before  daylight  in  the  morning,  Hursooka,  who  had  been 
already  on  three  expeditions,  was  ordered  to  take  the  bridle,  and 
keep  the  boy  in  the  rear,  out  of  sight  and  hearing.  The  boy 
became  alarmed  and  impatient,  got  away  from  Hursooka,  and 
galloped  up  at  the  instant  the  hirnee,'  or  signal  for  murder, 
was  given.  He  heard  the  screams  of  the  men,  and  saw  them 
all  strangled.  He  was  seized  with  a trembling,  and  fell  from  his 
pony.  He  became  immediately  delirious,  was  dreadfully  alarmed 
at  the  turbans  of  the  murdered  men,  and,  when  any  one  touched 
or  spoke  to  him,  talked  wildly  about  the  murders,  screamed  as 
if  in  sleep,  and  trembled  violently.  We  could  not  get  him  for- 
ward ; and,  after  burying  the  bodies,  Aman,  myself,  and  a few 
others,  sat  by  him  while  the  gang  went  on.  We  were  very  fond 
of  him,  and  tried  all  we  could  to  tranquillize  him,  but  he  never 
recovered  his  senses,  and  before  evening  he  died.  I have  seen 
many  instances  of  feelings  greatly  shocked  at  the  sight  of  the 
first  murder,  but  never  one  so  strong  as  this.  Kurhora  was  a 
fine  boy  ; and  Hursooka  took  his  death  much  to  heart,  and 
turned  Byragee.  He  is  now  at  some  temple  on  the  banks  of  the 
Nerbudda  River.” 

The  indiscriminate  slaughter  in  which  these  miscreants  might 
oe  tempted  to  indulge  is  in  some  degree  restrained  by  supersti- 
tion. It  is  deemed  unlucky  to  kill  certain  castes  and  classes ; 
and  their  members  are  therefore  usually  respected.  The  most 
important  and  extended  exception  to  the  general  rule  of  murder, 
is  that  of  the  female  sex.  Thugs,  who  have  any  real  regard  to 
the  principles  which  they  profess  to  respect,  never  take  the  lives 
of  women.  It  cannot,  however,  be  supposed  that  such  a rule 
should  be  invariably  observed  by  such  persons  as  form  the  soci- 
ety of  Thugs  ; and,  in  fact,  it  is  constantly  violated.  “ Among 
us,”  said  one  of  the  approvers  interrogated  by  Captain  Sleeman, 
“ it  is  a rule  never  to  kill  a woman  ; but  if  a rich  old  woman  is 
found,  the  gang  sometimes  get  a man  to  strangle  her,  by  giving 
him  an  extra  share  of  the  booty,  and  inducing  him  to  take  the 


176 


HABITS  AND  SUPERSTITIONS 


responsibility  upon  himself.  We  have  sometimes  killed  other 
prohibited  people,  particularly  those  of  low  caste,  whom  we 
ought  not  even  to  have  touched.” 

Among  the  privileged  classes  are  washermen,  poets,  profess- 
ors of  dancing,  blacksmiths,  carpenters,  musicians,  oil-venders, 
sweepers,  the  maimed,  the  leprous,  and  those  persons  who  carry 
the  water  of  the  Ganges  into  distant  parts  of  India,  to  be  used 
for  religious  purposes. 


some  difficulty,  they  were  persuaded  to  sell  the  cow  to  the 
Thugs ; who,  to  induce  the  travellers  to  consent  to  the  sale, 
pretended  that  they  had  vowed  to  make  an  offering  of  a cow 
at  Shaphore,  and  were  much  in  want  of  one.  The  cow  was 
actually  presented  to  a Brahman  at  Shaphore  ; and,  the  obsta- 
cle being  removed,  the  whole  of  the  unsuspecting  travellers, 
including  the  females,  were,  two  or  three  hours  afterwards, 
strangled. 

The  movements  of  the  followers  of  Thuggee  are  invariably 
governed  by  omens  with  which  they  believe  their  goddess  favors 
them.  However  favorably  an  expedition  may  have  been  com- 
menced, success  is  liable  to  be  postponed  by  a multiplicity  of 
ominous  appearances.  The  dog  enjoys  the  prerogative  of  putting 
a veto  on  their  proceedings,  by  shaking  his  head.  Sneezing 
entitles  all  the  travellers  within  the  gripe  of  the  assassins  to  the 


A Carrier  of  the  Ganges  Water. 


The  sacred  cow,  in 
the  eyes  of  all  Hindoos 
who  have  any  preten- 
sions to  consistency,  is 
a protection  to  its  pos- 
sessor ; art  is,  howev- 
er, sometimes  resorted 
to,  for  the  purpose  of 
removing  this  impedi- 
ment to  business.  A 
party  of  Thugs  pro- 
jected the  murder  of 
fourteen  persons,  in- 
cluding several  wo- 
men ; but  the  design 
could  not  be  carried 
into  effect,  because 
the  victims  had  a cow 
with  them.  W ith 


OF  THE  THUGS. 


177 


privilege  of  an  escape,  and  no  one  dares  to  put  them  to  death. 
The  fighting  of  cats,  in  the  fore  part  of  the  night,  is  a good 
omen  ; but,  if  heard  towards  morning,  it  betokens  evil ; the  evil, 
however,  may  be  averted  by  gargling  the  mouth  with  a little 
sour  milk,  and  then  spirting  it  out.  The  fighting  of  cats  during 
the  day  is  a very  bad  omen,  and  threatens  great  evil:  if  the 
cats  fall  down  from  a height  while  fighting,  it  is  still  worse. 
These  ills  are  beyond  the  healing  influence  of  sour  milk,  and 
call  for  nothing  less  than  sacrifice.  The  noise  of  jackals  fight- 
ing is  also  a very  bad  omen,  and  involves  the  necessity  of  leav- 
ing the  part  of  the  country  in  which  the  gang  hears  it.  Almost 
every  sound  made  by  animals,  birds,  and  insects,  and  also  their 
various  movements,  are  regarded  as  ominous  either  of  good  or  of 
evil.  “ There  are  always  signs  around  us,”  say  the  Thugs,  “ to 
guide  us  to  rich  booty  and  to  warn  us  of  danger ; and  if  we  are 
only  wise  enough  to  discern  them,  and  religious  enough  to 
attend  to  them,  we  shall  prosper  in  all  our  undertakings.” 

The  following  colloquy  will  illustrate  the  opinions,  enter- 
tained by  Thugs  generally,  as  to  the  danger  of  associating  with 
those  who  have  not  been  regularly  educated ; the  importance 
of  attending  to  rules  and  omens ; and  the  value  and  excellence 
of  Thug  learning. 

Capt.  Sleeman.  You  consider  that  a borka  (a  leader)  is 
capable  of  forming  a gang,  in  any  part  of  India  to  which  he  may 
be  obliged  to  flee  ? 

Sahib  and  Nasir.  Certainly  ; in  any  part  that  we  have  seen 
of  it. 

Capt.  S.  Do  you  know  any  instance  of  it  ? 

Sahib  and  Nasir.  A great  number.  Mudee  Khan  was  from 
the  old  Sindouse  stock,  and  was  obliged  to  emigrate  after  the 
attack  upon  that  place.  Many  years  afterwards,  we  met  him  in 
the  Deccan  ; and  he  had  then  a gang  of  fifty  Thugs,  of  all  castes 
and  descriptions.  We  asked  him  who  they  were  : he  told  us 
that  they  were  weavers,  braziers,  bracelet-makers,  and  all  kinds 
of  ragamuffins,  whom  he  had  scraped  together,  about  his  new 
abode  on  the  banks  of  the  Heran  and  Nerbudda  Rivers,  in  the 
districts  of  Jebulpore  and  Nursingpore.  He  was  a Mussulman  ; 
and  so  were  Lai  Khan,  and  Kalee  Khan,  who  formed  gangs, 
after  the  Sindouse  dispersion,  along  the  same  rivers. 

Capt.  S.  But  these  men  have  all  been  punished  ; which  does 
not  indicate  the  protection  of  Davy. 

Sahib  and  Nasir.  It  indicates  the  danger  of  scraping  to- 

12 


178 


HABITS  AND  SUPERSTITIONS 


gether  such  a set  of  fellows  for  Thuggee.  They  killed  all 
people  indiscriminately,  women  and  men,  of  all  castes  and  pro- 
fessions ; and  knew  so  little  about  omens,  that  they  entered 
upon  their  expeditions,  and  killed  people,  in  spite  of  such  as  the 
most  ignorant  ought  to  have  known  were  prohibited.  They  were 
punished,  in  consequence,  as  we  all  knew  that  they  would  be ; 
and  we  always  used  to  think  it  dangerous  to  be  associated  with 
them,  for  even  a few  days.  Ask  many  of  them  who  are  now 
here  — Kureem  Khan,  Sheikh  Kureem,  Rumzanee,  and  others  — 
whether  this  is  not  true  ; and  whether  they  ever  let  go  even  a 
sweeper,  if  he  appeared  to  have  a rupee  about  him. 

Capt.  S.  And  you  think  that,  if  they  had  been  well  instruct- 
ed in  the  signs  and  rules,  and  attended  to  them,  they  would 
have  thrived? 

Sahib  and  Nasir.  Undoubtedly!  so  should  we  all. 

Capt.  S.  You  think  that  an  inexperienced  person  could  not 
any  where  form  a gang  of  Thugs  of  himself? 

Sahib  and  Nasir.  Never.  He  could  know  nothing  of  our 
rules  of  augury,  or  proceedings  ; and  how  could  he  possibly  suc- 
ceed ? Does  not  all  our  success  depend  upon  knowing  and  ob- 
serving omens  and  rules  ? 

Capt.  S.  It  would,  therefore,  never  be  very  dangerous  to 
release  such  a man. 

Sahib  and  Nasir.  Never ; unless  he  could  join  men  better 
instructed  than  himself.  Every  one  must  be  convinced,  that  it 
is  by  knowing  and  attending  to  omens  and  rules  that  Thuggee 
has  thrived. 

The  practice  of  Thuggee  is  not  confined  to  adventurers  upon 
land.  The  rivers  of  India  are  infested  by  bands  of  fresh-water 
pirates,  of  similar  habits  to  those  of  the  land  Thugs,  possessing 
the  same  feeling,  and  differing  from  them  only  in  a few  trifling 
particulars.  There  is  still  another  class  of  Thugs,  who  murder 
such  persons  only  as  are  travelling  with  their  children.  Their 
only  object  is  to  secure  the  children  and  sell  them  into  slavery. 

The  dark  and  cheerless  night  of  superstition,  which  has  long 
clouded  the  moral  vision  of  India,  has  given  rise  to  institutions 
and  practices  so  horrible,  that,  without  the  most  convincing  evi- 
dence, their  existence  could  not  be  credited  by  minds  trained 
under  happier  circumstances  than  those  which  prevail  in  the  East. 
That  giant  power,  which  has  held  the  human  race  in  chains 
wherever  the  pure  and  unadulterated  doctrines  of  revelation 
have  not  penetrated,  has,  in  India,  revelled  in  the  wantonness  of 


OF  THE  THUGS. 


179 


prosperity  ; the  foundations  of  delusion  have  been  laid  wide  and 
deep ; the  poison  of  a false  and  brutalizing  creed  has  been  insin- 
uated into  every  action  of  daily  life ; and  the  most  obvious  dis- 
tinctions of  right  and  wrong  have  been  obliterated. 

The  fact  of  the  existence  of  the  cold-blooded  miscreants  who, 
in  India,  make  a trade  of  assassination,  is  sufficiently  horrible  ; 
but  when  it  is  added,  that  their  occupation  is  sanctioned  by  the 
national  religion,  — that  the  Thugs  regard  themselves  as  engaged 
in  the  special  service  of  one  of  the  dark  divinities  of  the  Hindoo 
creed,  — that  the  instruments  of  murder  are  in  their  eyes  holy,  — 
and  that  their  faith  in  the  protection  of  their  goddess,  and  the 
perpetuity  of  their  craft,  is  not  to  be  shaken,  — we  must  be  struck 
by  the  reflection,  that  we  have  opened  a page  in  the  history  of 
man,  fearful  and  humiliating  beyond  the  ordinary  records  of 
iniquity. 

The  genius  of  Paganism,  which  has  deified  every  vice,  and 
thus  provided  a justification  of  the  indulgence  of  every  evil  pro- 
pensity, has  furnished  the  Thugs  with  a patron  goddess  worthy 
of  those  whom  she  is  believed  to  protect.  Of  Kalee,  the  deity 
of  destruction,  they  are  the  most  devout  and  assiduous  worship- 
pers : in  her  name  they  practise  their  execrable  art ; and  their 
victims  are  immolated  in  her  honor.  The  Thugs  believe  that 
Kalee  formerly  cooperated  more  directly  with  them,  by  dispos- 
ing of  the  bodies  of  those  whom  they  murdered,  but  she  required 
them  not  to  look  back  to  witness  her  operations.  All  was  well, 
so  long  as  they  observed  this  rule ; but  the  services  of  the  god- 
dess as  a sextoness  were  lost  through  the  carelessness  or  indiscreet 
curiosity  of  one  of  the  association.  Of  the  circumstances  attend- 
ant on  this  mischance,  there  are  different  versions  ; and  at  least 
two  are  in  pretty  general  circulation.  According  to  one,  a party 
of  Thugs,  having  destroyed  a traveller,  left  the  body,  as  usual, 
unburied,  in  perfect  confidence  of  receiving  the  wonted  aid  from 
the  goddess.  A novice,  however,  unguardedly  looking  behind 
him,  saw  the  patroness  of  the  Thugs  in  the  act  of  feasting  on 
the  corpse,  one  half  of  it  hanging  out  of  her  mouth.  According 
to  another  report,  the  person  looking  back  was  a slave  ; and  the 
goddess  was  engaged,  not  in  satisfying  the  demands  of  hunger, 
or  gratifying  a taste  for  luxury  by  swallowing  the  murdered 
traveller,  but  in  tossing  the  body  into  the  air  ; for  what  purpose 
does  not  appear.  The  offence  to  the  goddess  is  said,  also,  to 
have  been  aggravated  by  the  fact  that  she  was  not  attired  with 
sufficient  strictness  to  satisfy  her  sense  of  decorum.  Both  tales 


180 


HABITS  AND  SUPERSTITIONS 


agree  in  representing  the  goddess  as  highly  displeased,  and  as  visit- 
ing her  displeasure  upon  her  servants,  the  Thugs,  by  condemning 
them  to  bury  their  victims  themselves.  Though  she  refused  any 
longer  to  relieve  the  earth  of  the  loathsome  burdens  with  which 
her  worshippers  encumbered  it,  she  was  so  considerate  as  to  pre- 
sent her  friends  with  one  of  her  teeth  for  a pickaxe,  a rib  for  a 
knife,  and  the  hem  of  her  lower  garment  for  a noose.  Whether  or 
not  this  origin  of  the  pickaxe  be  generally  received,  it  is  certain 
that  this  instrument  is  held  by  the  Thugs,  throughout  India,  in 
the  highest  veneration.  Its  fabrication  is  superintended  with  the 
greatest  care  ; and  it  is  consecrated  to  the  holy  duty  to  which  it 
is  destined  with  many  ceremonies.  In  the  first  place,  a lucky 
day  must  be  fixed  upon  : the  leader  of  the  gang  then  instructs  a 
smith  to  make  the  required  tool,  and  the  process  is  conducted 
with  the  most  profound  secrecy.  The  door  is  peremptorily 
closed  against  all  intrusion  ; the  leader  never  quits  the  forge 
while  the  manufacture  is  going  on  ; and  the  smith  must  engage  in 
no  other  work  till  his  sacred  task  is  completed.  The  pickaxe,  being 
made,  must  next  be  consecrated.  Certain  days  of  the  week  are 
deemed  more  auspicious  for  this  purpose  than  the  rest : Monday, 
Tuesday,  Wednesday,  and  Friday,  enjoy  the  distinction.  Care 
is  taken  that  the  shadow  of  no  living  thing  may  fall  on  the  axe, 
as  this  would  contaminate  the  devoted  implement,  and  frustrate 
all  the  pains  that  had  been  taken  in  its  formation.  A doctor 
most  deeply  versed  in  the  learning  of  the  Thugs  undertakes  the 
solemn  office  of  consecration.  He  sits  down  with  his  face  to 
the  west,  and  receives  the  pickaxe  in  a brass  dish.  The  instru- 
ment which  is  to  supply  the  want  occasioned  by  the  cessation 
of  the  goddess’s  personal  labors  is  first  washed  in  water,  which 
is  received  into  a pit  dug  for  the  purpose.  The  pickaxe  then  re- 
ceives three  other  ablutions.  The  second  washing  is  made  with 
a mixture  of  sugar  and  water;  the  third  with  sour  milk;  and 
the  fourth  with  ardent  spirits.  With  red  lead  the  pickaxe  is 
marked,  from  the  head  to  the  point,  with  seven  spots.  It  is 
again  placed  on  the  brass  dish,  and,  with  it,  a cocoa-nut,  some 
cloves,  white  sandal-wood,  sugar,  and  a few  other  articles.  A 
fire  is  now  kindled,  and  the  fuel  consists uf  dried  cow-dung  and 
the  wood  of  the  mango  or  byr-tree.  All  the  articles  deposited 
in  the  brass  pan  are,  with  the  exception  of  the  cocoa-nut,  thrown 
into  the  fire  ; and  when  the  flame  rises,  the  Thug  priest,  hold- 
ing the  pickaxe  with  both  hands,  passes  it  seven  times  through 
the  fire.  The  cocoa-nut  is  now  stripped  of  its  outer  coat,  and 


OF  THE  THUGS. 


181 


placed  on  the  ground.  The  controller  of  the  pickaxe,  holding  it 
by  the  point,  then  says,  “ Shall  I strike  ? ” The  by-standers  sig- 
nifying their  assent,  he  strikes  the  cocoa-nut  with  the  butt-end  of 
the  pickaxe,  and  breaks  it,  exclaiming,  “ All  hail,  mighty  Davy,* 
great  Mother  of  us  all ! ” The  surrounding  spectators  respond, 
“All  hail,  Davy!  and  prosper  the  Thugs!”  This  is  a most 
interesting  and  exciting  moment  ; for,  upon  the  hardness  ol  the 
nut,  the  skill  of  the  operator,  and  the  accidental  circumstances 
which  may  affect  the  force  or  direction  of  the  blow,  depends  the 
realization  of  the  hopes  of  the  community.  If  the  cocoa-nut  be 
not  severed  at  one  blow,  all  the  labor  is  thrown  away  ; the 
goddess  is  understood  to  be  unpropitious;  another  day  must  be 
selected  for  the  repetition  of  the  ceremonies,  and  all  the  trouble 
be  incurred  again.  If,  however,  the  nut  is  cleft  at  once,  the 
proof  of  the  approval  of  the  goddess  is  indisputable.  The  whole 
of  the  shell,  and  some  of  the  kernel  of  the  nut,  is  thrown  into  the 
fire ; the  pickaxe  is  carefully  tied  up  in  a clean  white  cloth,  and, 
being  placed  on  the  ground  to  the  west,  the  assembled  specta- 
tors, turning  in  that  direction,  prostrate  themselves  in  adoration 
before  “ that  which  their  own  hands  have  made  ; ” that  which 
the  labor  of  the  smith  might  have  fashioned  with  ecptal  facility 
into  an  object  of  reverence  or  of  contempt ; and  which,  while  it 
receives  divine  honors,  is  destined  to  assist  in  a series  of  acts 
most  horrible  and  disgusting. 

The  ceremony  of  prostration  concluded,  all  present  receive  a 
portion  of  the  cocoa-nut.  The  fragments  are  then  collected,  and 
thrown  into  the  pit  which  had  been  previously  prepared,  lest,  if 
they  remained  on  the  ground,  the  sacred  relics  might  be  outraged 
by  the  defiling  touch  of  some  human  foot.  These  ceremonies, 
elaborate  as  they  are,  suffice  only  for  a single  expedition. 

When  the  sacred  pickaxe  is  thus  prepared,  it  must  be  placed 
in  safe  custody : it  is  not  every  Thug  who  can  be  trusted  with 
it.  The  person  who  bears  it  is  selected,  principally,  for  his 
shrewdness,  caution,  and  sobriety.  It  is,  however,  only  when 
on  a journey  that  it  is  intrusted  to  human  care  at  all.  When  in 
camp,  it  is  deposited  in  the  earth,  under  the  especial  protection 
of  the  goddess.  When  buried,  it  is  always  placed  with  the 
point  in  the  direction  in  which  the  party  intend  to  proceed  ; and 
they  have  the  fullest  confidence  that,  if  another  course  is  to  be 
preferred,  the  point  will  be  found  to  have  veered  round  so  as  to 
indicate  the  better  way. 

* Davy,  Bhowanee,  and  Kalee,  are  different  names  of  the  same  goddess. 


182 


HABITS  AND  SUPERSTITIONS 


When  the  pickaxe  is  huried,  no  foot  must  touch  the  earth 
which  covers  it ; nor  must  it,  at  any  time,  be  approached  by  an 
unclean  animal,  or  any  object  which  bears  contamination.  After 
each  time  that  it  has  been  used  for  the  preparation  of  a grave,  it 
must  be  submitted  to  the  purification  of  the  bath. 

If  the  pickaxe  falls  from  the  hand  of  the  man  who  bears  it, 
dismay  spreads  through  the  gang.  The  omen  is  regarded  as  of 
the  most  fearful  description  : its  horrors  are  aggravated  by 
uncertainty  as  to  the  nature  of  the  approaching  evil,  and  even 
as  to  the  party  upon  whom  it  is  to  descend.  The  omen  may 
indicate  the  death  of  the  individual  who  had  the  care  of  the 
sacred  weapon,  and  who,  through  heedlessness  or  unavoidable 
fatality,  suffered  it  to  drop  from  his  embrace  ; or  it  may  fore- 
bode some  dreadful  reverse  to  the  fortunes  of  the  gang.  Meas- 
ures are  immediately  taken  to  frustrate  the  evil  omen  ; and 
the  first  step  is,  to  deprive  the  unhappy  pickaxe-bearer  of  his 
office. 

The  enterprise  in  which  they  are  engaged,  whatever  it  be, 
is  immediately  abandoned  ; and  the  pickaxe  must  be  consecrated 
anew.  Even  these  precautions  are  insufficient  to  restore  things 
to  their  original  state.  The  misfortune  upon  the  gang  is  a sen- 
tence of  excommunication  from  the  society  of  all  faithful  Thugs. 
No  other  party  will  ever  associate  with  one  whose  pickaxe  has 
fallen,  lest  they  should  be  involved  in  the  evil  which  is  appre- 
hended to  the  “doomed  ones.” 

The  pickaxe  affords  the  most  solemn  sanction  of  an  oath 
among  these  murderers  ; and  if  any  sanction  can  bind  their  con- 
sciences, it  is.  perhaps,  the  only  one  capable  of  effecting  that  pur- 
pose. Compared  with  it,  neither  the  water  of  the  Ganges  weighs 
with  the  Hindoo,  nor  the  Koran  with  the  Mussulman.  “If  any 
man  swears  to  a falsehood  upon  a pickaxe  properly  consecrated,” 
said  the  Thugs,  “ we  will  consent  to  be  hanged  if  he  survive  the 
time  appointed.  Appoint  one,  two,  or  three  days,  when  he 
swears,  and  we  pledge  ourselves  that  he  does  not  live  a moment 
beyond  the  time.  He  will  die  a horrid  death  ; his  head  will  turn 
round,  his  face  towards  the  back  ; and  he  will  writhe  in  torture 
till  he  dies.”  The  pickaxe  is,  in  short,  the  standard  around 
which  all  the  gloomy  family  of  Thug  superstitions  rally ; it  is 
regarded  as  the  great  source  of  security  and  prosperity.  The 
instrument  of  strangulation  is  held  in  esteem  : but  that  of  burial 
in  infinitely  more;  the  Thugs  think  of  it  with  enthusiasm. 
“Do  we  not,”  said  one  interrogated  by  Captain  Sleeman  — “do 


OF  THE  THUGS. 


183 


we  not  worship  it  every  seventh  day  ? Is  it  not  our  standard  r 
Is  its  sound  ever  heard,  when  digging  the  grave,  by  any  but  a 
Thug?  And  can  any  man  ever  swear  to  a falsehood  upon  it?  ” 
“ How  could  we  dig  graves,”  asked  another,  “with  any  other 
instrument  ? This  is  the  one  appointed  by  Davy,  and  conse- 
crated ; and  we  should  never  have  survived  the  attempt  to 
use  any  other.  No  man,”  it  was  added,  “ but  a Thug,  who 
has  been  a strangler,  and  is  remarkable  for  his  cleanliness  and 
decoriuu,  is  permitted  to  carry  it.” 

The  Thugs  profess  to  believe  that  their  system  of  murder  and 
plunder  was  instituted  by  Kalee,  the  goddess  whom  they  serve, 
and  is,  consequently,  of  divine  origin.  This  they  attempt  to 
prove  by  the  following  legend  : — 

In  remote  ages,  a demon  infested  the  earth,  and  devoured  man- 
kind as  soon  as  created.  This  devouring  monster  was  so  gigan- 
tic, that  the  water  did  not  reach  his  waist  in  the  unfathomable 
parts  of  the  ocean  ; and  he  strode  over  the  world  unrestrained, 
rioting  in  the  destruction  of  the  human  race.  The  world  was 
thus  kept  unpeopled,  until  the  goddess  of  the  Thugs  came  to  the 
rescue.  She  attacked  the  demon,  and  cut  him  down  ; but  from 
every  drop  of  his  blood  another  demon  arose ; and  though  the 
goddess  continued  to  cut  down  these  rising  demons  with  won- 
derful alacrity  and  scientific  skill,  other  demons  sprang  from 
their  blood,  and  the  diabolical  race  consequently  multiplied  with 
fearful  rapidity.  The  never-ending  labor  of  cutting  down  de- 
mons, whose  number  was  only  increased  by  this  operation,  at 
length  fatigued  and  disheartened  the  goddess.  She  found  it 
indispensably  necessary  to  make  a change  in  her  tactics ; — and 
here  the  tale,  which  is  thus  far  universally  received,  becomes 
subject  to  variations.  It  is  admitted  by  all  Hindoos,  that  the 
demons  multiplied  in  the  manner  described  ; but  there  is  a dif- 
ference of  opinion  respecting  the  manner  in  which  they  were 
finally  disposed  of.  The  orthodox  opinion  is  that,  when  the 
goddess  found  the  drops  of  blood  thus  rapidly  passing  into  de- 
mons, — a fact  which,  with  all  her  divine  attributes,  it  seems, 
she  only  learned  by  experience,  — she  hit  upon  a very  happy 
expedient  to  prevent  the  blood  reaching  the  earth,  where  the 
demoniacal  transformation  took  place.  Being  furnished  with 
a tongue  of  extraordinary  dimensions,  she,  after  every  blow, 
promptly  and  carefully  licked  the  blood  away ! A preventive 
check  being  thus  placed  upon  the  further  propagation  of  demons, 
the  goddess  was  enabled  to  destroy,  at  her  leisure,  those  previ- 


184 


HABITS  AND  SUPERSTITIONS 


ously  existing.  Such  is  the  commonly  received  account  of  the 
goddess’s  dexterity  and  address.  That  of  the  Thugs  is  varied, 
for  the  purpose  of  affording  a superhuman  sanction  to  their  mode 
of  assassination.  According  to  Thug  mythology,  the  goddess, 
when  she  became  embarrassed  by  the  constant  reenforcements 
of  the  demon  army  which  accrued  from  her  labors,  relinquished 
all  personal  efforts  for  their  suppression,  and  formed  two  men 
from  the  perspiration  brushed  from  her  arms.  To  each  of  these 
men  she  gave  a handkerchief ; how  fabricated,  at  a time  when 
reels  and  looms  were  not,  is  a question  open  to  the  discussion  of 
the  learned.  With  these  handkerchiefs  they  were  commanded 
to  put  all  the  demons  to  death,  without  shedding  a drop  of  blood. 
It  does  not  appear  why  the  goddess  might  not  thus  have  plied 
the  handkerchief  herself : it  may  be  presumed  that  she  was  too 
much  exhausted  by  her  previous  exertions.  Her  commands, 
however,  were  faithfully  executed;  and  the  demons  were  all 
strangled  without  delay. 

There  is  some  difficulty  in  understanding  how  demons  so  pow- 
erful succumbed  thus  readily  to  two  agents,  who,  though  sprung 
from  an  exudation  of  the  goddess’s  arms,  were,  as  appears  by 
the  sequel  of  the  tale,  merely  children  of  mortality.  But  the 
difficulty  never  seems  to  have  occurred  to  the  Thugs,  whose 
faith,  like  that  of  the  mass  of  their  countrymen,  is  of  a very  un- 
scrupulous character.  The  story  is  wound  up  with  such  poet- 
ical justice  as  might  be  expected  in  a Hindoo  legend.  The 
champions,  having  vanquished  all  the  demons,  offered,  like  hon- 
est men,  to  return  the  handkerchiefs ; but  their  patroness,  in  the 
spi-'t.  of  a grateful  goddess,  desired  that  they  would  retain  them, 
not  merely  as  memorials  of  their  heroism,  but  as  the  implements 
of  a lucrative  trade  in  which  their  descendants  were  to  labor 
and  thrive.  They  were  not  only  permitted,  but  commanded,  to 
strangle  men,  as  they  had  strangled  demons.  They  forbore, 
indeed,  to  exercise  this  privilege  for  a long  period,  and  several 
generations  passed  before  Thuggee  became  practised  as  a profes- 
sion. Whether  this  forbearance  was  founded  on  the  principle 
according  to  which  a sportsman  suffers  game  to  accumulate,  is 
not  stated.  The  privilege  slept ; but,  though  dormant,  it  was  not 
lost ; and  in  due  time  it  was  abundantly  exercised.  The  lapse 
between  the  grant  of  the  patent  and  the  use  of  it  might 
tend  to  raise  a presumption  against  its  having  been  granted; 
but  Hindoo  casuists  are  not  accustomed  to  scrutinize  evidence 
with  the  severity  which  prevails  in  Westminster  Hall. 


OF  THE  THUGS. 


185 


The  convic- 
tion of  the  divine 
origin  of  Thug- 
gee is  strength- 
ened in  the  minds 
of  its  followers 
by  the  belief  that 
its  mysteries  are 
exhibited  by  the 
numerous  im- 
ages sculptured 
on  the  walls  of 
the  cave  temples 
atEllora.  On  this 
subject  is  the 
following  conversation  of  Captain  Sleeman,  in  the  employment 
of  the  East  India  Company,  and  some  Thugs  who  had  become 
witnesses  for  the  prosecution  instituted  against  their  confed- 
erates. 

Capt.  S.  You  told  Mr.  Johnstone,  the  traveller,  while  he  was 
at  Saugor,  that  the  operations  of  your  trade  were  to  be  seen  in 
the  caves  of  Ellora. 

Feringeea.  All ! Every  one  of  the  operations  is  to  be  seen 
there.  In  one  place,  you  see  men  strangling  ; in  another,  bury- 
ing the  bodies ; in  another,  carrying  them  off  to  the  graves. 
There  is  not  an  operation  in  Thuggee  that  is  not  exhibited  in 
the  caves  of  Ellora. 

Dorgha.  In  those  caves  are  to  be  seen  the  operations  of 
every  trade  in  the  world. 

Chotee.  Whenever  we  passed  near,  we  used  to  go  and  see 
these  caves.  Every  man  will  there  find  his  trade  described, 
however  secret  he  may  think  it ; and  they  were  all  made  in 
one  night. 

Capt.  S.  Does  any  person  besides  yourselves  consider  that 
any  of  these  figures  represent  Thugs? 

Feringeea.  Nobody  else.  But  all  Thugs  know  that  they  do. 
We  never  told  any  body  else  what  we  thought  about  them. 
Every  body  there  can  see  the  secret  operations  of  his  trade ; 
but  he  does  not  tell  others  of  them ; and  no  other  person  can 
understand  what  they  mean.  They  are  the  works  of  God.  No 
human  hands  were  employed  upon  them  ; that  every  body 
admits. 


186 


HABITS  AND  SUPERSTITIONS 


Capt.  S.  What  particular  operations  are  there  represented 
by  the  sculptures  ? 

Sahib  Khan.  I have  seen  the  sotha,  (inveigler,)  sitting  upon 
the  same  carpet  with  the  traveller,  and  in  close  conversation 
with  him,  just  as  we  are  when  we  are  worming  out  their  secrets. 
In  another  place,  the  strangler  has  got  his  roomal  over  his  neck, 
and  is  strangling  him  ; while  another,  the  chumochee,  is  hold- 
ing him  by  the  legs.  These  are  the  only  two  operations  that  I 
have  seen  represented. 

Nasir.  These  I have  also  Seen  ; and  there  is  no  mistaking 
them.  The  chumochee  has  close  hold  of  the  legs,  and  is  pulling 
at  them,  thus ; while  the  bhurtote  is  tightening  the  roomal 
round  his  neck,  thus  ! 

Capt.  S.  Have  you  seen  no  others  ? 

Feringeea.  I have  seen  these  two  ; and  also  the  lughas  car- 
rying away  the  bodies  to  the  grave,  in  this  manner,  and  the  sex- 
tons digging  the  grave  with  the  sacred  pickaxe.  All  is  done 
just  as  if  we  had  ourselves  done  it : nothing  could  be  more 
exact. 

Capt.  S.  And  who  do  you  think  could  have  executed  this 
work  ? 

Feringeea.  It  could  not  have  been  done  by  Thugs,  because 
they  would  never  have  exposed  the  secret  of  their  trade ; and 
no  other  human  being  could  have  done  it.  It  must  be  the 
work  of  the  gods  ; human  hands  could  never  have  performed  it. 

Capt.  S.  And,  supposing  so,  you  go  and  worship  it  ? 

Sahib  Khan.  No.  We  go  to  gratify  curiosity,  and  not  to 
worship.  We  look  upon  it  as  a mausoleum,  a collection  of  curi- 
ous figures  cut  by  some  demons,  who  knew  the  secrets  of  all 
mankind,  and  amused  themselves  here  in  describing  them. 

The  high  office  of  a strangler  is  not  attained  until  after  a 
novitiate  of  considerable  length.  When  the  disciple  has  been 
sufficiently  prepared,  or  at  least  when  he  believes  that  the  con- 
quest of  natural  feeling  is  so  far  complete  as  to  enable  him  to 
perform,  without  shrinking,  that  which  he  has  learned  to  con- 
template without  horror,  he  applies  to  one  of  the  most  experi- 
enced and  respected  of  the  gang  to  become  his  gooroo.  This 
word  appears  to  be  derived  from  the  goor,  or  coarse  sugar, 
which  forms  an  important  ingredient  in  the  ceremonies  of  initia- 
tion ; and  the  office  of  the  person  honored  with  this  title  is,  to 
introduce  the  aspirant  to  the  actual  exercise  of  his  profession  ; 
to  instruct  him  in  the  science  of  hangmanship  ; and  to  preside 


OF  THE  THUGS. 


187 


over  the  rites  by  which  the  pupil  is  to  be  consecrated  to  his  dia- 
bolical work.  Precautions  are  taken  that  the  young  beginner 
may  not  be  embarrassed  by  difficulties.  A victim  is  selected, 
for  his  first  essay  in  guilt,  whose  strength  is  below  the  average; 
and  the  chosen  period  of  operation  is  at  the  moment  when  the 
senses  of  the  traveller  are  bewildered  by  being  suddenly  roused 
from  sleep.  While  the  latter  is  reposing  himself,  the  prepara- 
tion takes  place.  The  gooroo  takes  the  pupil  into  a field,  ac- 
companied by  three  or  four  of  the  older  members  of  the  gang, 
and  the  ceremonies  commence  by  the  whole  party  facing  in  the 
direction  in  which  they  intend  to  move.  The  gooroo  then  pro- 
ceeds to  take  the  auspices;  and,  having  invoked  a favorable  sign 
from  the  goddess,  half  an  hour  is  allowed  for  the  fulfilment  of 
their  wishes.  If  in  the  course  of  that  time  the  required  sign  is 
obtained,  all  is  well,  and  the  goddess  is  believed  to  regard  the 
attempt  of  the  young  Thug  with  benignity  ; but  if  no  sign  is  ob- 
tained, or  if  it  is  of  an  unfavorable  nature,  the  ambition  of  the 
novice  is  for  that  time  disappointed,  and  the  destined  victim 
must  fall  by  hands  already  practised  in  the  murderous  work. 

If  the  sanction  of  the  goddess  be  indicated,  tl\e  group  retire, 
in  high  spirits,  to  the  place  where  the  sleeping  traveller  awaits 
his  death.  The  gooroo  then,  turning  to  the  west,  takes  a hand- 
kerchief, and  ties  at  one  end  a knot,  in  which  he  encloses  a 
rupee.  This  knot  is  of  a peculiar  description,  and  the  privilege 
of  tying  it  confined  to  those  who  have  been  regularly  intro- 
duced to  their  occupation.  The  clumsy  intruder,  who  has  not 
participated  in  the  advantages  derived  from  a regular  appren- 
ticeship to  the  art,  leaves  the  end  of  the  roomal  exposed:  the 
more  accomplished  practitioner  manifests  his  science  and  ele- 
gance by  concealing  the  end  within  the  knot.  This  is  the  marie 
of  his  regular  induction,  and  the  ribbon  of  the  order  to  which  he 
has  the  honor  to  belong. 

The  knot  being  duly  tied  by  the  gooroo,  the  roomal  is  deliv- 
ered to  the  incipient  strangler,  who  receives  it  with  all  the  rev- 
erence due  to  so  precious  a gift,  bestowed  by  such  venerated 
hands.  The  interest  of  the  scene  now  increases.  The  execu- 
tioner, attended  by  a ghumgeea,  or  holder  of  hands,  stands 
before  his  victim,  whose  tranquil  state  is  but  an  emblem  of  that 
deeper  sleep  which  is  about  to  seal  his  eyes  forever.  His  last 
earthly  slumber  is  gradually  interrupted ; the  victim  is  roused 
for  slaughter ; the  fatal  noose  is  cast  over  his  neck  by  the  hand 
of  the  youthful  assassin,  and,  with  the  aid  of  the  attendant  ruf- 


188 


HABITS  AND  SUPERSTITIONS 


fian,  the  work  is  soon  completed.  One  human  being  has  passed 
into  eternity ; another  has  taken  the  last  step  in  guilt  and 
infamy ! 

The  horrible  work  is  over ; and,  so  far  from  being  actuated 
by  any  sensations  of  pity  or  remorse,  the  wretch,  who  has  at- 
tested the  strength  of  his  nerves  and  the  weakness  of  his  moral 
perceptions,  knows  no  feeling  but  that  of  delight,  flowing  from 
gratified  ambition.  To  his  instructor,  guide,  and  priest,  his  grat- 
itude is  boundless:  he  bows  before  his  gooroo,  and  touches  his 
feet  with  both  hands,  in  token  of  the  deepest  and  most  affection- 
ate respect.  But  his  gratitude,  if  confined  to  the  person  of  his 
preceptor,  would  be  felt  to  be  inadequate  and  niggardly.  The 
relations  and  friends  of  the  reverend  man  are  entitled  to  share  the 
warm  feelings  of  the  now  accomplished  assassin ; and  to  them 
he  tenders  the  same  homage  which  he  has  previously  paid  to  his 
father  in  crime. 

A lucky  omen  is  once  more  anxiously  looked  for  ; and,  as 
soon  as  it  is  afforded,  the  newly-admitted  strangler  opens  the 
knot  tied  in  the  handkerchief  by  the  hands  of  his  tutor,  and  takes 
out  the  rupee  which  had  been  placed  within  it.  This  coin,  with 
all  the  other  silver  which  he  has,  the  pupil  presents  to  the  precep- 
tor : the  latter  adds  his  own  stock  of  money  to  the  offering  ; and, 
after  setting  apart  one  rupee  and  a quarter  to  the  purchase  of 
goor  for  the  tapoonee , the  remainder  is  expended  in  sweatmeats. 

The  tapoonee  is  a solemn  sacrifice  performed  after  every 
murder.  The  goor  is  placed  upon  a blanket  or  sheet,  spread 
upon  a clean  spot.  On  the  cloth,  near  the  goor,  is  deposited  the 
consecrated  pickaxe,  and  a piece  of  silver  for  an  offering.  The 
Thug  whose  reputation  for  professional  learning  stands  the  high- 
est, and  who  is  supposed  to  enjoy  the  largest  share  of  the  favor 
of  the  goddess,  also  takes  his  place  on  the  cloth,  with  his  face 
to  the  west : the  most  accomplished  and  scientific  Stranglers  are 
associated  with  him  in  this  place  of  honor.  The  number  of  this 
select  body  must  be  an  even  one  ; but  its  extent  is  limited  only 
by  the  size  of  the  cloth.  Those  of  the  higher  grade  who  are 
unable  to  find  accommodation  among  their  brethren,  and  the 
vulgar  herd  who  have  no  claim  to  distinction,  arrange  them- 
selves around  the  cloth  which  bears  the  sacrifice  and  those  who 
preside  over  it.  The  leader  then  makes  a hole  in  the  ground, 
and,  having  poured  into  it  a little  of  the  goor,  clasps  his  hands 
in  the  attitude  of  fervent  devotion,  and  raising  them,  in  harmony 
with  his  upturned  eyes,  to  heaven,  gives  utterance  to  the  follow- 


OF  THE  THUGS. 


189 


ing  prayer  : “ Great  goddess  ! as  you  vouchsafed  one  lac  and 

sixty  thousand  rupees  to  Joora  Naig  and  Koduck  Bunwanee,  in 
their  need,  so  we  pray  thee  fulfil  our  desires  ! ” The  enumera- 
tion of  the  precise  number  of  thousands  bestowed  by  the  god- 
dess upon  her  favorites  is  not  very  poetical ; but  the  petition  is 
so  entirely  accordant  with  Thug  feeling,  that  no  doubt  can  be 
entertained  as  to  the  sincerity  with  which  it  is  offered.  All  the 
assembled  followers  repeat  the  prayer  after  the  leader ; and  the 
latter,  after  sprinkling  water  on  the  pit  and  pickaxe,  puts  a little 
of  the  goor  upon  the  head  of  each  Thug  who  has  been  so  fortu- 
nate as  to  obtain  a seat  upon  the  carpet.  The  signal  for  stran- 
gling is  now  given,  as  if  a murder  were  actually  about  to  be  com- 
mitted ; and  the  Thugs,  who  have  received  the  portions  of  goor, 
eat  them  in  solemn  silence.  The  most  perfect  stillness  prevails, 
till  these  privileged  persons  have  swallowed  the  precious  mor- 
sels distributed  to  them,  and  diluted  the  repast  by  drinking 
some  water.  The  goor  is  now  given  to  all  whose  rank  entitles 
them  to  partake  of  it ; the  greatest  care  being  taken  that  no  part 
shall  fall  to  the  ground.  Should  such  an  accident  happen,  the 
fallen  fragments  are  carefully  collected,  and  deposited  in  the  pit. 
The  misfortune  is  thus  alleviated,  so  far  as  human  prudence  can 
avail,  by  preserving  the  hapless  relics  of  the  sugar,  consecrated 
to  murder,  from  contamination  by  the  foot  of  man. 

The  sacred  goor  is  not  imparted  to  all  Thugs  indiscriminate- 
ly : two  conditions  are  necessary,  to  qualify  them  for  a share  of 
it.  The  participant  must  be  in  a state  of  freedom,  servitude 
barring  his  admission  to  the  privilege  : the  only  remaining  dis- 
qualification is  found  in  innocence  of  murder.  None  but  the  prac- 
tical assassin  can  be  allowed  to  partake  of  the  sacred  goor ; no 
one,  but  he  whose  hands  have  performed  the  office  of  strangling, 
is  thought  worthy  of  the  food  which  derives  its  sanctity  from 
the  prayers  of  stranglers.  For  those  who  cannot  boast  the  name 
of  freemen,  or  whom  youth,  fear,  or  ill-fortune  has  withheld  from 
performing,  on  any  of  their  fellow-men,  the  honorable  act  of 
strangulation,  some  sugar  is  set  apart,  before  it  acquires  its  holy 
character.  This  the  excluded  eat,  at  the  time  when  their  more 
favored  associates  partake  of  that  portion  which  has  been  sanc- 
tified. The  sweetmeats  which  have  been  provided  are  distrib- 
uted among  the  gang  generally. 

The  expedition  being  closed,  and  the  members  of  the  commu- 
nity having  retired  to  their  quarters,  the  happy  individual,  who 
has  passed  from  a state  of  pupilage  into  the  maturity  of  a prac- 


190 


HABITS  AND  SUPERSTITIONS 


tised  assassin,  entertains  his  gooroo  at  a feast  as  magnificent  as 
his  circumstances  will  afford.  If  he  have  the  means  of  defray- 
ing the  expense,  not  only  the  immediate  members  of  the  goo- 
roo’s  family,  but  all  his  relatives,  are  invited,  and  the  grateful 
murderer  equips  his  tutor,  from  head  to  foot,  with  a complete 
array  of  new  vestments.  The  same  compliment  is  paid  to  the 
gooroo’s  lady,  and  sometimes  to  all  his  relatives.  Soon  after 
this  feast,  the  gooroo  invites  his  pupil  to  an  entertainment.  The 
connection  between  them  is  henceforward  indissoluble  ; and  the 
most  intimate  and  sacred  relations  of  nature  are  considered  as 
nothing,  in  comparison  with  it.  A Thug  will  rather  betray  his 
father  than  the  gooroo  by  whom  he  has  been  introduced  to  the 
honors  of  his  profession. 


J1  Thug  riding  in  a Palanquin  to  a Feast  prepared  by  his  Gooroo. 


The  dignity  and  sanctity  with  which  murder  is  invested  by 
the  creed  of  the  Thugs  afford  lamentable  proof  of  the  inseparable 
connection  subsisting  between  the  corruption  of  religion  and  the 
corruption  of  morals.  To  obliterate  all  religious  feeling  from 
the  heart  of  man  is  a difficult,  if  not  an  impossible  task  ; to  sub- 
stitute superstitious  belief  for  reasonable  faith  is,  unhappily,  a 
very  easy  one ; and  sound  morals  invariably  disappear  with 
sound  religion.  Indeed,  between  false  religion  and  false  morals 
there  is  a mutual  action  and  reaction.  The  wayward  desires 
of  man  lead  him  to  indulge  in  that  which  true  religion  forbids : 
he  therefore  seeks  shelter  in  a false  one.  Again  ; superstition 
sanctions,  and  even  commands,  practices  against  which  pure 
morality  revolts : hence  the  moral  judgment  is  depraved,  the 
restraints  of  conscience  abolished,  and  that  feeling  which  should 
conduct  men  to  all  that  is  good,  and  pure,  and  excellent,  be- 
comes the  pilot  to  every  vice,  and  the  ^prompter  of  the  most 
horrible  crimes. 


OF  THE  THUGS. 


191 


The  effect  of  the  consecrated  sugar,  or  goor,  is  believed  to  be 
irresistible.  Captain  Sleeman,  having  reproached  some  of  the 
fraternity  on  account  of  a murder  marked  by  many  ferocious 
and  unmanly  features,  one  of  the  party  replied,  “ We  all  feel 
pity  sometimes  ; but  the  goor  of  the  taponee  changes  our  na- 
ture : it  would  change  the  nature  of  a horse.  Let  any  man 
once  taste  of  that  goor,  and  he  will  be  a Thug,  though  he  know 
all  the  trades,  and  have  all  the  wealth,  in  the  world.  I never 
wanted  food.  My  mother’s  family  was  opulent ; her  relations 
high  in  office.  I have  been  high  in  office  myself,  and  became 
so  great  a favorite,  wherever  I went,  that  I was  sure  of  promo- 
tion ; yet  I was  always  miserable  when  absent  from  my  gang, 
and  obliged  to  return  to  Thuggee.  My  father  made  me  taste  of 
that  fatal  goor  when  I was  yet  a mere  boy  ; and  if  I were  to 
live  a thousand  years,  1 should  never  be  able  to  follow  any  other 
trade.” 


The  superstitions  of  the  Thugs  are  all  of  Hindoo  origin  ; yet 
Mahometans  adopt  them  with  a belief  equally  implicit,  and  a 
devotion  equally  ardent.  They  pay  divine  honors  to  Kalee,  the 


192 


HABITS  AND  SUPERSTITIONS 


impersonation  of  destruction,  which,  in  the  eyes  of  all  sound 
Mahometans,  must  be  idolatry  — a crime  severely  denounced  in 
the  Koran,  and  held  by  all  good  Mussulmans  in  abhorrence. 

Their  mode  of  escaping  the  difficulties  in  which  they  are  in- 
volved, by  the  inconsistency  of  their  creed  with  their  practice,  is 
illustrated  by  a conversation  held  by  Captain  Sleeman  with  some 
Mahometan  Thugs. 

Capt.  S.  Has  Bhowanee  been  any  where  named  in  the  Koran  ? 

Sahib.  Nowhere. 

“ Here,”  (says  Captain  Sleeman,)  “ a Mussulman  Thug 
interposed,  and  said  he  thought  Bhowanee,  and  Fatima,  the 
daughter  of  Mahomet,  were  one  and  the  same  person;  and 
that  it  was  Fatima  who  invented  the  use  of  the  roomal,  to 
strangle  the  great  demon  Rukut-beejdana.  This  led  to  a dis- 
cussion between  him  and  some  of  my  Mussulman  native  officers, 
who  did  not  like  to  find  the  amiable  Fatima  made  a goddess  of 
Thuggee.” 

Capt.  S.  Then  has  Bhowanee  any  thing  to  do  with  your 
Paradise  ? 

Sahib.  Nothing. 

Capt.  S.  She  has  no  influence  upon  your  future  state  ? 

Sahib.  None. 

Capt.  S.  Does  Mahomet,  your  prophet,  any  where  sanc- 
tion crimes  like  yours  ; — the  murder  in  cold  blood  of  your  fel- 
low-creatures, for  the  sake  of  their  money  ? 

Sahib.  No. 

Capt.  S.  Does  he  not  say  that  such  crimes  will  be  punished 
by  God  in  the  next  world  ? 

Sahib.  Yes. 

Capt.  S.  Then  do  you  never  feel  any  dread  of  punishment 
hereafter  ? 

Sahib.  Never.  We  never  murder  unless  the  omens  are 
favorable ; and  we  consider  favorable  omens  as  the  mandates  of 
the  deity. 

Capt.  S.  What  deity  ? 

Sahib.  Bhowanee. 

Capt.  S.  But  Bhowanee,  you  say,  has  no  influence  upon 
the  welfare,  or  otherwise,  of  your  soul  hereafter. 

Sahib.  None,  we  believe  ; but  she  influences  our  fates  in 
this  world  ; and  what  she  orders,  in  this  world,  we  believe  that 
God  will  not  punish  in  the  next. 

The  conjoint  adoration  of  the  deities  of  different  and  discord- 


OF  THE  THUGS. 


193 


ant  creeds  is  neither  new  nor  uncommon  in  the  East.  In  the  Old 
Testament  many  instances  are  recorded,  in  which  nations,  as 
well  as  individuals,  paid  a divided  homage  to  the  true  God  and 
to  a multiplicity  of  idols ; and,  in  various  parts  of  India,  the  Ma- 
hometans, from  having  long  been  surrounded  by  a Hindoo  popu- 
lation, have  been  led  to  adopt  many  of  their  opinions  and  prac- 
tices. 


Indru , King  of  the  minor  Deities. 


In  another  interview,  one  of  the  Thug  witnesses  was  asked  — 

Capt.  Sleeman.  And  do  you  never  feel  sympathy  for  the 
persons  murdered,  — never  pity  or  compunction  ? 

Sahib.  Never. 

Capt.  S.  How  can  you  murder  old  men  and  young  children 
without  some  emotions  of  pity, — calmly  and  deliberately,  as 
they  sit  with  you,  and  converse  with  you,  and  tell  you  of  their 
private  affairs  ? 

Sahib.  From  the  time  that  the  omens  have  been  favorable 

13 


194 


HABITS  AND  SUPERSTITIONS 


we  consider  them  as  victims  thrown  into  our  hands  by  the  deity, 
to  be  killed,  and  that  we  are  the  mere  instrument  in  her  hands 
to  destroy  them ; that  if  we  do  not  kill  them,  she  will  never  be 
again  propitious  to  us,  and  we  and  our  families  will  be  involved 
in  misery  and  want. 

Copt.  S.  And  you  can  sleep  as  soundly,  by  the  bodies  or 
over  the  graves  of  those  yoa  have  murdered,  and  eat  your  meals 
with  as  much  appetite,  as  ever  ? 

Sahib.  Just  the  same.  We  sleep  and  eat  just  tne  same,  unless 
we  are  afraid  of  being  discovered. 

Capt.  S.  And  when  you  see  or  hear  a bad  omen,  you  think 
it  is  the  order  of  the  deity  not  to  kill  the  travellers  you  have 
with  you,  or  are  in  pursuit  of? 

Sahib.  Yes  : it  is  the  order  not  to  kill  them,  and  we  dare 
not  disobey. 

Some  Thugs  let  very  poor  travellers  escape,  in  hope  of  find- 
ing better  game  : others  regard  forbearance,  in  such  a case,  as  an 
act  of  abominable  impiety.  A further  extract  will  show  the 
respective  views  of  these  conflicting  sects,  and  the  reasoning  by 
which  they  are  supported. 

Capt.  S.  When  you  have  a poor  traveller  with  you,  or  a 
party  of  travellers  who  appear  to  have  little  property  about  them, 
and  you  hear  or  see  a very  good  omen,  do  you  not  let  them 
go,  in  the  hope  that  the  return  of  the  omen  will  guide  you  to 
better  prey  ? 

Dorgha,  (Mussulman.)  Let  them  go?  Never,  never  ! 

Nasir,  (Mussulman  of  Tclingana. ) How  could  we  let  them 
go?  Is  not  the  good  omen  the  order  from  Heaven  to  kill  them? 
and  would  it  not  be  disobedience  to  let  them  go?  If  we  did  not 
kill  them,  should  we  ever  get  any  more  travellers? 

Feringeca,  (Brahman.)  I have  known  the  experiment  tried 
with  good  effect.  I have  known  travellers,  who  promised  little, 
let  go  ; and  the  virtue  of  the  omen  brought  better. 

Inaent , (Mussulman.)  Yes;  the  virtue  of  the  omen  remains  ; 
and  the  traveller  who  has  little  should  be  let  go  ; for  you  are 
sure  to  get  a better. 

Sahib  Khan,  (of  Telingana.)  Never,  never!  This  is  one 
of  your  Ilindoostanee  heresies.  You  could  never  let  him  go, 
without  losing  all  the  fruits  of  your  expedition.  You  might  get 
property,  but  it  would  never  do  you  any  good.  No  success 
could  result  from  your  disobedience. 

Morlee,  (Rajpoot.)  Certainly  not.  The  travellers  who  are  in 


OF  THE  THUGS. 


195 


our  hands,  when  we  have  a good  omen,  must  never  be  let  go, 
whether  they  promise  little  or  much.  The  omen  is  unquestion- 
ably the  order,  as  Nasir  says. 

Nasir.  The  idea  of  securing  the  good-will  of  Davy  by  dis- 
obeying her  order  is  quite  monstrous.  We  Deccan  Thugs  do 
not  understand  how  you  got  hold  of  it.  Our  ancestors  never 
were  guilty  of  such  folly. 

Feringeea.  You  do  not  mean  to  say,  that  we  of  Murnae  and 
Sindouse  were  not  as  well  instructed  as  you  of  Telingana? 

Nasir  and  Sahib  Khan.  We  only  mean  to  say,  that  you 
have  clearly  mistaken  the  nature  of  a good  omen  in  this  case. 
It  is  the  order  of  Davy  to  take  what  she  has  put  in  our  way ; 
at  least,  so  we  in  the  Deccan  understand  it. 

So  long  as  the  Thugs  were  faithful  to  their  Kalee,  — so  long 
as  they  attended  to  all  the  rites,  the  ceremonies,  and  offerings,  by 
which  they  rendered  to  her  worship  and  honor,  — so  long  as  the 
order  remained  pure,  and  was  not  contaminated  by  the  low  and 
disreputable  castes  who  never  fail  to  infect  those  with  whom 
they  are  associated,  — so  long  they  prospered  in  their  profession, 
and  so  long  did  they  enjoy  the  favor  and  the  protection  of  their 
deity.  But  now,  in  consequence  of  these  corruptions,  they  have 
fallen  under  her  displeasure,  and  their  system  is  likely  to  be 
exploded. 

In  obedience  to  the  supposed  commands  of  Kalee,  the  traveller 
was  arrested  on  his  journey  ; the  ascetic  was  strangled  on  his 
road  to  Juggernaut ; the  young,  sometimes,  have  had  their  brains 
dashed  out  against  a stone,  and  the  old  have  had  no  mercy 
shown  to  them  on  account  of  their  infirmities ; the  beautiful 
female  has  been  treated  with  the  same  ferocious  cruelty  as  the  bold 
and  daring  ; the  wealthy  merchant  has  lost  his  life,  as  well  as  his 
gains  and  his  riches ; and  the  rajah,  equipped  for  his  journey, 
attended  by  his  friends,  his  servants,  and  his  train  of  followers, 
accompanied  by  his  elephants,  his  horses,  his  camels,  his  oxen, 
and  all  the  paraphernalia  of  Eastern  grandeur,  has,  with  all  his 
attendants,  been  murdered  in  a moment.  The  kindness  of 
friendship,  the  claims  of  hospitality,  the  interchange  of  social 
intercourse,  the  solemn  promise,  vows  of  protection  to  the 
young,  the  infirm,  and  the  lovely,  — were,  by  these  cruel  murder- 
ers, entirely  disregarded  ; and  when  a kind  host  has  been  enter- 
taining them  at  his  table,  and  reposing  his  confidence  in  their 
brotherly  regard,  many  of  his  guests  have  been  engaged,  outside 
the  tent,  in  preparing  his  tomb,  and  have  given  him  and  his 
relatives  a sepulchre,  as  a reward  for  his  entertainment. 


196 


IIABITS  AND  SUPERSTITIONS 


A Thug  leader,  possessed  of  most  polished  manners  and 
great  eloquence,  being  asked  by  a native  whether  he  never  felt 
compunction  in  murdering  innocent  people,  answered,  with  a 
smile,  “ Does  any  man  feel  compunction  in  following  his  trade  ? 
and  are  not  all  our  trades  assigned  us  by  Providence  ? ” The 
native  gentleman  said,  ‘'How  many  people  have  you,  in  the 
course  of  your  life,  killed  with  your  own  hands,  at  a rough 
guess?”  “I  have  killed  none!”  “Have  you  not  been  just 
describing  to  me  a number  of  murders?”  “Yes;  but  do  you 
suppose  I could  have  committed  them  ? Is  any  man  killed  from 
man’s  killing  ? Admeeke  marne  se  Icoee  murta.  Is  it  not  the 
hand  of  God  that  kills  him  ? and  are  we  not  mere  instruments 
in  the  hand  of  God  ? ” 

Fatalism  is  a prominent  dogma  of  the  creed  of  the  Thugs  ; 
and  they  consider  themselves,  in  the  exercise  of  their  trade,  to 
be  entirely  exempt  from  moral  responsibility.  Yet,  in  the 
attention  to  omens,  or  in  the  neglect  of  these  instructions,  they 
strangely  enough  appear  to  regard  themselves  as  free  agents,  who 
may  expect  reward  for  obedience  and  punishment  for  disobedi- 
ence. In  their  view,  to  commit  murder  is  inevitable,  and  a matter 
of  necessity : to  murder  according  to  rule  is  an  act  of  choice  ; 
and  to  choose  aright  is  meritorious. 

How.  it  may  well  be  asked,  could  such  a fraternity  grow  up 
in  Hindoostan,  and  be  permitted  to  carry  on  their  depredations 
for  so  many  ages  ? But  the  same  religion  that  allowed  the 
mother  to  strangle  her  infant,  that  suffered  the  Brahmans  to  offer 
up  their  human  sacrifices,  that  commanded  the  helpless  female 
to  mount  the  funeral  pile,  that  encouraged  the  devotee  to  throw 
himself  under  the  wheels  of  Juggernaut,  patronized  the  Thugs 
in  their  assassinations,  and  gave  them  the  license  of  plunder  at 
their  will.  What  class  in  the  community,  then,  could  dispute 
their  right,  or  question  their  authority?  Many  of  the  native 
rajahs  had  licensed  the  infamous  system ; a certain  tax  was 
levied  upon  every  house  which  was  known  to  be  inhabited  by  a 
Thug  ; and,  under  the  sanction  of  the  law  and  the  government, 
the  assassin  was  permitted  to  carry  on  his  atrocious  deeds 
throughout  the  country.  Nay,  such  was  the  encouragement 
these  murderers  received,  and  so  useful  were  they  to  the  public 
treasury,  that,  when  the  British  government  resolved  to  put  them 
down,  and  applied  to  the  independent  princes  to  cooperate  with 
it  in  accomplishing  this  object,  the  rajah  of  Joudpoor  contended 
that  he  had  a right  to  protect  the  Thugs,  and  refused  to  give  up 


OF  TIIE  THUGS. 


197 


those  who  had  taken  refuge  in  his  territory ; and  had  it  not  been 
for  the  firmness  of  Lord  William  Bentinck,  who  ordered  an  army 
to  assemble  on  the  frontier  of  his  dominions,  and  showed  him  that 
it  was  impossible  the  Joudpoor  province  should  become  the  ren- 
dezvous of  a banditti  who  would  commit  their  depredations 
with  impunity  upon  the  other  states  of  the  empire,  the  system 
would  have  flourished,  under  such  protection,  to  this  day. 


Procession  al  a Hindu  Festival. 


- 


' 

+■ 

. 

( 


A BRIEF  DESCRIPTION 


OF 

TWO  OF  THE  PRINCIPAL  HINDU  FESTIVALS. 


In  India,  the  division  of  time  into  weeks  has  all  along  been 
observed.  The  remembrance,  however,  of  the  seventh  as  a 
Sabbath,  or  sacred  day  of  rest,  has  been  completely  l'st.  In- 
stead thereof,  there  have  been  substituted  certain  periodical  or 
anniversary  days  of  high  festival,  in  honor  of  the  principal  divin- 
ities. These  are  so  numerous,  that  it  would  be  impossible 
within  our  limits  to  describe  them  all,  as  the  description  would 
be  exceedingly  voluminous.  Every  sect  has  its  own  favorite 
tutelary  deity,  in  honor  of  whom  stated  periodical  festivals 
are  held.' 

There  is  scarcely  a day  in  the  twelvemonth  on  which  the 
anniversary  of  one  or  other  of  the  gods  is  not  celebrated  by  one 
or  other  of  the  leading  sects,  or  sub-sects.  It  is  quite  enough 
for  our  purpose,  to  refer  to  one  or  two  of  those  festivals  which 
— from  the  superiority  of  the  divinity  adored,  the  prodigious 
multitudes  that  engage  in  the  religious  rites,  and  the  universal 
suspension  of  business  among  all  classes  for  several  days  — may 
strictly  and  truly  be  denominated  national.  In  Bengal,  in  par- 
ticular, the  consort  of  Shiva,  the  destroying  power,  is  the  divin- 
ity that  engrosses  the  largest  proportion  of  daily,  monthly,  and 
annual  devotion.  Like  the  other  principal  deities,  she  has  been 
manifested  under  an  immense  variety  of  forms.  Of  these  a 
thousand  are  usually  enumerated,  under  as  many  distinct  appel- 
lations. Of  the  thousand  forms,  there  are  two  that  have  risen 
to  unrivalled  preeminence  above  the  rest.  These  are  the  forms 
of  Durga  and  Kali.  To  these,  therefore,  our  attention  may  be 
chiefly  directed.* 

* This  description  of  the  Durga  and  Kali  Festivals  is  compiled  from  the 
writings  of  Rev.  Alexander  Duff,  D.  D.,  of  Calcutta.  These  festivals  have 
been  witnessed  by  the  writer  and  also  by  the  compiler. 


The  Hindu  Goddess  Durga. 


In  the  form  of  Durga,  the  consort  of  Shiva  has  been  said  to 
blend  in  herself  the  characters  of  the  Olympian  Juno  and  the 
Pallas,  or  armed  Minerva,  of  the  Greeks.  She  is,  however,  a far 
more  tremendous  personage  than  both  of  these  combined.  Hav- 
ing been  endowed  by  all  the  gods  severally  with  their  distinc- 
tive attributes,  she  concentrates  in  herself  their  united  power 
and  divinity.  She  has  thus  become  at  once  their  champion  and 
protectress.  Hence  her  towering  preeminence  above  them  all 
in  popular  estimation ; and  hence,  of  all  the  annual  festivals, 
that  of  Durga  is  most  extensively  celebrated  in  Eastern  India. 
In  this  character,  she  is  usually  represented  with  ten  arms,  into 
which  the  principal  gods  delivered  their  respective  weapons  of 
warfare.  From  one  she  received  the  trident ; from  a second,  a 
quiver  and  arrows  ; from  a third,  a battle-axe ; from  a fourth, 
an  iron  club  ; from  a fifth,  spears  and  thunderbolts ; and  so, 
from  other  gods,  various  other  warlike  instruments ; together 
with  the  befitting  ornaments  of  a golden  crown,  and  robes  mag- 
nificently adorned  with  jewels,  and  a necklace  of  pearls,  and  a 
wreathed  circlet  of  snakes. 

Thus  martially  accoutred,  the  belligerent  goddess  is  ever 
ready  to  encounter  the  mightiest  giants,  and  most  malignant 
demons,  that  dare  to  invade  the  repose  of  the  immortals.  It  was 
in  consequence  of  destroying  a giant,  of  such  terrible  potency  as 
to  have  dispossessed  the  gods  of  their  dominion,  that  she  gained 
the  name  of  Durga.  As  the  description  of  this  celebrated  con- 


DURGA  FESTIVAL. 


203 


test  is  a fair  specimen  of  the  manner  in  which  the  founders  of 
Hinduism  conceived  and  depicted  those  numberless  battles  of 
gods  with  which  the  sacred  books  abound,  and  as  the  reiter- 
ated rehearsal  of  it  enters  largely  into  all  the  meditations  and 
prayers,  the  invocations  and  praise,  the  songs  and  the  hymns,  of 
millions  of  adoring  worshippers,  on  days  of  high  festival,  it  may 
be  well  to  introduce  the  original  account  of  it,  though  in  a 
somewhat  abridged  form,  from  the  volumes  of  Ward. 

In  remote  ages,  a giant  named  Durga,  having  performed  re- 
ligious austerities  of  transcendent  merit,  in  honor  of  Brahma, 
obtained  his  blessing,  and  became  a great  oppressor.  He  con- 
quered the  three  worlds ; dethroned  all  the  gods,  except  the 
sacred  Triad  ; banished  them  from  their  respective  heavens  to 
live  in  forests  ; and  compelled  them,  at  his  nod,  to  come  and 
bow  down  and  worship  before  him,  and  celebrate  his  praise. 
He  abolished  all  religious  ceremonies.  The  Brahmans,  through 
fear  of  him,  forsook  the  reading  of  the  Vedas.  The  rivers 
changed  their  courses.  Fire  lost  its  energy.  The  terrified 
stars  retired  from  his  sight.  He  assumed  the  forms  of  the 
clouds,  and  gave  rain  whenever  he  pleased ; the  earth,  through 
fear,  gave  an  abundant  increase  ; and  the  trees  yielded  flowers 
and  fruits  out  of  season.  The  gods  at  length  applied  to  Shiva. 
One  said,  He  has  dethroned  me  ; another,  He  has  taken  my  king- 
dom ; and  thus  all  the  gods  related  their  misfortunes.  Shiva, 
pitying  their  case,  desired  his  wife,  Parvati,  to  go  and  destroy 
the  giant.  She  willingly  accepted  the  commission.  Durga 
prepared  to  meet  her  with  an  army  of  thirty  thousand  giants, 
who  were  such  monsters  in  size,  that  they  covered  the  surface 
of  the  earth,  — ten  millions  of  swift-footed  horses,  — a hundred 
millions  of  chariots,  — a hundred  and  twenty  thousand  millions 
of  elephants,  — and  soldiers  beyond  the  power  of  arithmetic  to 
number.  Parvati,  having  assumed  a thousand  arms,  sat  down 
upon  a mountain,  coolly  awaiting  the  approach  of  her  formidable 
foes.  The  troops  of  the  giant  poured  their  arrows  at  her,  thick 
as  the  drops  of  rain  in  a storm  ; they  even  tore  up  the  trees  and 
the  mountains,  and  hurled  them  at  the  goddess : she  turned 
them  all  away,  and  caused  millions  of  strange  beings  to  issue 
from  her  body,  which  devoured  all  her  enemies  except  their 
great  leader.  He  then  hurled  a flaming  dart  at  the  goddess  ; 
she  easily  turned  it  aside.  He  discharged  another  ; this  she 
resisted  by  a hundred  arrows.  He  levelled  at  her  a club  and 
pike  ; these,  too,  she  repelled.  He  broke  off  the  peak  of  a moun- 


204 


DURGA  FESTIVAL. 


tain,  and  threw  it  at  her ; she  cut  it  into  seven  pieces  by  her 
spear.  He  now  assumed  the  shape  of  an  elephant  as  large  as  a 
mountain,  and  approached  the  goddess;  but  she  tied  his  legs, 
and  with  her  nails,  which  were  like  cimeters,  tore  him  to 
pieces.  He  then  arose  in  the  form  of  a buffalo,  and  with  his 
horns  cast  stones  and  mountains  at  the  goddess,  tearing  up 
the  trees  by  the  breath  of  his  nostrils ; she  pierced  him  with  a 
trident,  when  he  reeled  to  and  fro.  Renouncing  the  form  of  a 
buffalo,  he  reassumed  his  original  body  as  a giant,  with  a thou- 
sand arms,  and  weapons  in  each  ; she  seized  him  by  his  thousand 
arms  and  carried  him  into  the  air,  from  whence  she  threw  him 
down  with  a dreadful  force.  Perceiving,  however,  that  this  had 
no  effect,  she  pierced  him  in  the  breast  with  an  arrow  ; when 
the  blood  issued  in  streams  from  his  mouth,  and  he  expired. 
The  gods,  filled  with  joy,  immediately  reascended  their  thrones, 
and  were  reinstated  in  their  former  splendor.  The  Brahmans 
recommenced  the  study  of  the  Vedas.  Sacrifices  were  again 
regularly  performed.  Every  thing  reassumed  its  pristine  state. 
The  heavens  rang  with  the  praises  of  Parvati ; and  the  gods, 
in  return  for  so  signal  a deliverance,  immortalized  the  victory  by 
transferring  to  the  heroine  the  name  of  Durga. 

Suppose,  then,  you  were  in  Calcutta  in  the  month  of  Sep- 
tember, you  might  every  where  witness  the  most  splendid  and 
extensive  preparations  for  the  annual  festival  of  Durga.  In 
going  along  the  streets  of  the  native  city,  your  eye  might  be 
chiefly  arrested  by  the  profusion  of  images  unceremoniously  ex- 
posed to  sale  like  the  commonest  commodity.  On  inquiry,  you 
are  told  that  wealthy  natives  have  images  of  the  goddess  in  their 
houses,  made  of  gold,  silver,  brass,  copper,  crystal,  stone,  or  mixed 
metal,  which  are  daily  worshipped.  These  are  stable  and  per- 
manent heir-looms  in  a family  ; and  are  transmitted  from  sire  to 
son,  like  any  other  of  the  goods  and  chattels  that  become  hered- 
itary property.  But,  besides  these,  you  are  next  informed  that, 
for  the  ceremonial  purpose  of  a great  festival,  multitudes  of 
temporary  images  are  prepared.  The  reason  why  we  call  these 
temporary  will  appear  by  and  by.  These  may  be  made  of  a 
composition  of  hay,  sticks,  clay,  wood,  or  other  cheap  and  light 
materials.  They  may  be  made  of  any  size,  from  a few  inches 
to  ten,  twelve,  or  twenty  feet  in  height.  But  the  ordinary  size 
is  that  of  the  human  stature.  The  only  limitation  is  that  of  the 
form.  This  is  prescribed  by  divine  authority  ; and  from  it 
there  must  be  no  departure.  Hence  all  are  framed  or  fashioned 


DDRGA  FESTIVAL. 


205 


after  the  same  divine  model.  This,  we  may  remark  in  passing, 
is  one  of  the  principal  reasons  why,  in  India,  the  arts  of  painting 
and  statuary  have  for  ages  been  stationary.  These  images  may 
be  made  by  the  worshipping  parties  themselves,  and  made  so 
■small,  and  of  substances  so  little  expensive,  that  the  poorest  may 
be  provided  with  one  as  well  as  the  richest.  But  if  the  parties 
do  not  choose  to  make  the  images  themselves,  they  can  be  at 
no  loss.  There  is  an  abundance  of  image-makers  by  profession. 
And,  alas ! in  a city  like  Calcutta,  the  craft  of  image-making  is 
by  far  the  most  lucrative  and  unfluctuating  of  all  crafts.  If 
there  be  thousands  and  tens  of  thousands  of  families  that  are  to 
engage  in  the  celebration  of  the  festival,  there  must  be  thousands 
and  tens  of  thousands  of  images  prepared  for  it. 

This  explains  to  you  the  origin  of  the  spectacle  presented  to 
your  eyes  in  passing  along  the  streets  of  Calcutta.  Before, 
behind,  on  the  right  and  on  the  left,  here,  and  there,  and 
every  where,  you  seem  encompassed  with  a forest  of  images  of 
different  sizes,  and  piles  of  limbs,  and  bodies,  and  fragments  of 
images,  of  divers  materials,  finished  and  unfinished,  — in  all  the 
intermediate  stages  of  progressive  fabrication.  But  not  only  is 
the  sense  of  vision  affected ; the  ears,  too,  are  assailed  by  the 
noise  of  implements  busily  wielded  by  the  workmen.  You 
step  aside,  and,  standing  at  the  door  of  an  image-maker’s  work- 
shop, you  gaze  with  wonder  at  the  novel  process. 

After  the  abatement  of  the  first  surprise,  you  are  impelled  to 
address  the  men.  <!  What ! ” you  exclaim,  “ do  you  really  be- 
lieve that,  with  your  own  hands,  you  can,  out  of  wood,  and  straw, 
and  clay,  fabricate  a god  before  which  you  may  fall  down  and 
worship?”  “No,”  will  be  the  prompt  reply;  “ we  believe  no 
such  thing.”  “ What,  then,  do  you  believe  ? ” “ We  believe,” 

respond  they,  “ that  we  mould  and  fashion  only  the  representative 
image,  or  graven  likeness,  of  the  deity.”  “ How,  then,  come 
you  to  worship  it  ? ” “ Wait,”  may  be  the  reply,  “ till  the  first 

great  day  of  the  feast,  and  you  will  then  see  how  it  is  rendered 
worthy  of  homage  and  adoration.” 

As  the  great  day  approaches,  symptoms  of  increasing  prepara- 
tion thicken  and  multiply  all  around.  People  are  seen  in  every 
direction  peaceably  conveying  the  images  to  their  houses.  The 
materials  for  wonder-stirring  exhibitions  and  ceremonial  obser- 
vances are  every  where  accumulating.  Thousands  of  residents 
from  a distance  are  seen  returning  to  their  homes  in  the  interior, 
laden  with  the  earnings  and  the  profits  of  months  to  lavish  on 


206 


DURGA  FESTIVAL. 


the  great  occasion.  At  length  the  government  offices  are  by 
proclamation  shut  for  a whole  week  ! Secular  business  of  every 
description,  public  or  private,  is  suspended  by  land  and  by 
water,  in  town  and  in  country.  All  things  seem  to  announce 
the  approach  of  a grand  holiday  — a season  of  universal  joy  and 
festivity. 

It  extends  altogether  over  a period  of  fifteen  days.  The 
greater  part  of  that  time  is  occupied  with  the  performance  of 
preliminary  ceremonies,  previous  to  the  three  great  days  of 
worship.  Early  on  the  morning  of  the  first  of  the  three  great 
days  commences  the  grand  rite  of  consecrating  the  images. 
Hitherto  these  have  been  regarded  merely  as  combinations  of 
lifeless,  senseless  matter.  Now,  however,  by  the  power  of  the 
Brahmans,  — those  vicegerents  of  deity  on  earth,  — they  are  to 
be  endowed  with  life  and  intelligence.  A wealthy  family  can 
always  secure  the  services  of  one  or  more  Brahmans;  and  of 
the  very  poor,  a few  may  always  unite,  and  secure  the  good 
offices  of  one  of  the  sacred  fraternity.  At  length  the  solemn 
hour  arrives.  The  officiating  Brahman,  provided  with  the 
leaves  of  a sacred  tree,  and  other  holy  accoutrements,  approaches 
the  image.  With  the  two  forefingers  of  his  right  hand  he 
touches  the  breast,  the  two  cheeks,  the  eyes,  and  the  forehead 
of  the  image,  at  each  successive  touch  giving  audible  utterance 
to  the  prayer,  — “Let  the  spirit  of  Durga  descend,  and  take 
possession  of  this  image ! ” And  thus,  by  the  performance  of 
various  ceremonies,  and  the  enunciation  of  various  mystical 
verses  or  incantations,  called  muntras,  the  ghostly  officiator  is 
devoutly  believed  to  possess  the  divine  power  of  bringing  down 
the  goddess  to  take  bodily  possession  of  the  image.  The  image 
is  henceforward  regarded  as  the  peculiar  local  habitation  of  the 
divinity,  and  is  believed  to  be  really  and  truly  animated  by  her. 
In  this  way,  the  relation  of  the  visible  image  to  the  invisible 
deity  is  held  to  be  precisely  the  same  as  the  relation  of  the 
human  body  to  the  soul,  or  subtile  spirit,  that  actuates  it.  The 
constant  and  universal  belief  is,  that  when  the  Brahman  repeats 
the  muntras,  the  deities  must  come,  obedient  to  his  call,  agree- 
ably to  the  favorite  Sanskrit  sloka,  or  verse  — “The  universe 
is  under  the  power  of  the  deities ; the  deities  are  under  the 
power  of  the  muntras ; the  muntras  are  under  the  power  of 
the  Brahmans  ; consequently,  the  Brahmans  are  gods.”  This 
is  the  creed  of  the  more  enlightened  ; but  a vast  proportion  of 
the  more  ignorant  and  unreflecting  believe  something  far  more 


DUKGA  FESTIVAL. 


207 


gross.  It  is  their  firm  persuasion  that,  by  means  of  the  cere- 
monies and  incantations,  the  mass  of  rude  matter  has  been  ac- 
tually changed  or  transformed,  or,  if  you  will,  transubstantiated, 
into  the  very  substance  of  deity  itself.  According  to  either 
view  of  the  subject,  whether  more  or  less  rational,  the  image 
is  believed  to  be  truly  animated  by  divinity, — to  be  a real, 
proper,  and  legitimate  object  of  worship.  Having  eyes,  it  can 
now  behold  the  various  acts  of  homage  rendered  by  adoring 
votaries  ; having  ears,  it  can  be  charmed  by  the  symphonies  of 
music  and  of  song ; having  nostrils,  it  can  be  regaled  with  the 
sweet-smelling  savor  of  incense  and  perfume  ; having  a mouth, 
it  can  be  luxuriated  with  the  gratefid  delicacies  cf  the  rich  ban- 
quet that  is  spread  out  before  it. 

Immediately  after  the  consecration  of  the  images,  the  worship 
commences,  and  is  continued  with  numberless  rites  nearly  the 
whole  day.  But  what  description  can  convey  an  idea  of  the 
multifarious  complexity  of  Indian  worship?  — worship,  too, 
simultaneously  conducted  in  thousands  of  separate  houses ; 
for  on  such  occasions  every  house  is  converted  into  a temple. 
To  bring  the  subject  within  some  reasonable  compass,  you  must 
suppose  yourself  in  the  house  of  a wealthy  native.  Let  it  be 
one  which  is  constructed,  as  usual,  of  a quadrangular  form,  — 
with  a vacant  area  in  the  centre,  open  or  roofless  towards  the 
canopy  of  heaven.  On  one  side  is  a spacious  hall,  opening 
along  the  ground  floor,  by  many  folding  doors,  to  piazzas  or 
verandas  on  either  side.  These  are  crowded  by  the  more 
common  sort  of  visitors.  Round  the  greater  part  of  the  interior 
is  a range  of  galleries,  with  retiring  chambers.  Part  of  these  is 
devoted  to  the  reception  of  visitors  of  the  higher  ranks,  whether 
European  or  native,  and  part  is  closed  for  the  accommodation 
of  the  females  of  the  family,  who,  without  being  seen  them- 
selves, may,  through  the  Venetians,  view  both  visitors  and  wor- 
shippers, as  well  as  the  varied  festivities.  The  wills,  the 
columns,  and  fronts  of  the  verandas  and  galleries,  are  all  fan- 
tastically decorated  with  a profusion  of  tinsel  ornaments  of 
colored  silk  and  paper,  and  glittering  shapes  and  forms  of  gold 
and  silver  tissue.  To  crown  all,  there  is,  in  the  genuine  Orien- 
tal style,  an  extravagant  display  of  lustres , — suspended  from 
the  ceiling,  and  projecting  from  the  . walls,  — which,  when  kin- 
dled at  night,  radiate  a flood  of  light  enough  to  dazzle  and  con- 
found ordinary  vision. 

At  the  upper  extremity  of  the  hall  is  the  ten-armed  image  of 


208 


DURGA  FESTIVAL. 


the  goddess,  raised  several  feet  on  an  ornamented  pedestal.  On 
either  side  of  her  are  usually  placed  images  of  her  two  sons ; — 
Ganesha,  the  god  of  wisdom,  with  his  elephant  head ; and  Kar- 
tikeya,  the  god  of  war,  riding  on  a peacock.  These  are  wor- 
shipped on  this  occasion,  together  with  a multitude  of  demi-god- 
desses,  the  companions  of  Durga  in  her  wars. 

In  the  evening,  about  eight  o’clock,  the  principal  pujah,  or 
worship,  is  renewed  with  augmented  zeal.  But  what  consti- 
tutes pujah,  or  worship,  in  that  land  ? Watch  the  devotee,  and 
you  will  soon  discover.  He  enters  the  hall ; he  approaches  the 
image,  and  prostrates  himself  before  it.  After  the  usual  ablu- 
tions, and  other  preparatory  rites,  he  next  twists  himself  into  a 
variety  of  grotesque  postures  ; sometimes  sitting  on  the  floor, 
sometimes  standing  ; sometimes  looking  in  one  direction,  and 
sometimes  in  another.  Then  follows  the  ordinary  routine  of 
observances,  [by  the  officiating  Brahman ;]  sprinklings  of  the 
idol  with  holy  water  ; rinsings  of  its  mouth  ; washings  of  its 
feet ; wipings  of  it  with  a dry  cloth  ; throwings  of  flowers  and 
green  leaves  over  it ; adornings  of  it  with  gaudy  ornaments  ; 
exhalings  of  perfume ; alternate  tinklings  and  plasterings  of  the 
sacred  bell  with  the  ashes  of  sandal  wood ; mutterings  of  invo- 
cation for  temporal  blessings ; and  a winding  up  of  the  whole 
with  the  lowliest  act  of  prostration,  in  which  the  worshipper 
stretches  himself  at  full  length,  disposing  his  body  in  such  a 
manner  as  at  once  to  touch  the  ground  with  the  eight  principal 
parts  of  his  body,  viz.,  the  feet,  the  thighs,  the  hands,  the  breast, 
the  mouth,  the  nose,  the  eyes,  and  the  forehead  ! 

Then  succeeds  a round  of  carousals  and  festivity.  The  spec- 
tators are  entertained  with  fruits  and  sweetmeats.  Guests  of 
distinction  have  atar,  or  the  essence  of  roses,  and  rich  conserves, 
abundantly  administered.  Musicians,  with  various  hand  and 
wind  instruments,  are  introduced  into  the  hall.  Numbers  of 
abandoned  females,  gayly  attired,  and  glittering  with  jewels,  are 
hired  for  the  occasion  to  exhibit  their  wanton  dances,  and  re- 
hearse their  indecent  songs  in  praise  of  the  idol,  amid  the  plau- 
dits of  surrounding  worshippers. 

Another  essential  part  of  the  worship  consists  in  the  presenta- 
tion of  different  kinds  of  offerings  to  the  idol.  These  offerings, 
after  being  presented  with  due  form  and  ceremony,  are  eventu- 
ally distributed  among  the  attendant  priests.  No  share  of  them 
is  expected  to  be  returned  to  the  worshipper ; so  that,  on  his 
part,  it  is  a real  sacrifice.  Whatever  articles  are  once  offered, 


A Hindu  Family  carrying  Offerings  to  an  Idol. 


14 


- 


. r,nu  Wh  1 


DURGA  FESTIVAL. 


211 


become  consecrated,  and  are  supposed  to  have  some  new  and 
valuable  qualities  thereby  imparted  to  them.  Hence  the  more 
ignorant  natives  often  come  craving  for  a small  portion  of  the 
sacred  food,  to  be  carried  home,  to  cure  diseases. 

But  it  is  to  the  almost  incredible  profusion  of  the  offerings 
presented  at  such  festivals  that  we  would  desire  to  call  your 
special  attention.  In  general  it  may  be  said  that  the  bulk  of 
the  people,  rich  and  poor,  expend  by  far  the  larger  moiety  of 
their  earnings  or  income  on  offerings  to  idols,  and  the  countless 
rites  and  exhibitions  connected  with  idol  worship.  At  the  cel- 
ebration of  one  festival,  a wealthy  native  has  been  known  to 
offer  after  this  manner  — eighty  thousand  pounds’  weight  of 
sweetmeats;  eighty  thousand  pounds’  weight  of  sugar;  a thou- 
sand suits  of  cloth  garments ; a thousand  suits  of  silk  ; a thou- 
sand offerings  of  rice,  plantains,  and  other  fruits.  On  another 
occasion,  a wealthy  native  has  been  known  to  have  expended 
upwards  of  thirty  thousand  pounds  sterling  on  the  offerings, 
the  observances,  and  the  exhibition,  of  a single  festival ; and 
upwards  of  ten  thousand  pounds  annually , ever  afterwards  to 
the  termination  of  his  life.  Indeed,  such  is  the  blindfold  zeal 
of  these  benighted  people,  that  instances  are  not  unfrequent  of 
natives  of  rank  and  wealth  reducing  themselves  and  families  to 
poverty  by  their  lavish  expenditure  in  the  service  of  the  gods, 
and  in  upholding  the  pomp  and  dignity  of  their  worship.  In 
the  city  of  Calcutta  alone,  at  the  lowest  and  most  moderate 
estimate,  it  has  been  calculated  that  half  a million , at  least,  is 
annually  expended  on  the  celebration  of  the  Durga  Pujah 
festival.  How  vast,  how  inconceivably  vast,  then,  must  be 
the  aggregate  expended  by  rich  and  poor  on  all  the  daily, 
weekly,  monthly,  and  annual  rites,  ceremonies,  and  festivals, 
held  in  honor  of  a countless  pantheon  of  divinities  ! 

Ah  ! it  is  when  gazing  at  these  heaps  of  offering,  so  lavishly 
poured  into  the  treasury  of  the  false  gods  of  heathenism,  that 
one  is  constrained  to  reflect,  in  bitterness  of  spirit,  on  the  mis- 
erable contrast  presented  by  the  scanty,  stinted,  and  shrivelled 
offerings  of  the  professed  worshippers  of  the  true  God  in  a Chris- 
tian land  ! Would  that,  in  this  respect,  the  disciples  of  Christ 
could  be  induced  to  learn  a lesson  from  the  blinded  votaries  of 
Hinduism!  Take  the  case  of  a renowned  city,  the  third,  in 
point  of  wealth  and  commercial  importance,  in  the  British  em- 
pire ; a city  on  whose  escutcheon  and  banner  is  inscribed  the 
noble  motto,  that  it  is  to  “flourish  by  the  righteousness  of  the 


212 


DURGA  FESTIVAL. 


Word.”  What  has  been,  on  the  part  of  its  citizens,  the  mani- 
festation of  a liberality  that  must  needs  astound  all  Christen- 
dom, and,  if  it  were  possible,  cause  the  very  universe  to 
resound  with  the  never-dying  echoes  of  its  fame?  Why, 
this  great  city,  whose  merchants  are  princes  and  the  honorable 
of  the  earth,  — this  mighty  city,  that  sits  as  a queen  among 
the  principalities  of  the  nations,  — this  celebrated  city  did,  on 
a late  occasion,  in  very  truth,  contribute  the  sum  of  twenty 
thousand  pounds  to  promote,  within  itself,  the  cause  of  that 
Redeemer  to  whose  vicarious  sacrifice  and  mediatorial  govern- 
ment it  owes  existence,  and  riches,  and  salvation, — all  the 
possessions  and  comforts  of  time,  — all  the  prospects  and  crowns 
of  immortality  ! Well,  be  it  so  ! We  at  once  cheerfully  con- 
cede that,  compared  with  the  doings  of  others  in  this  professedly 
Christian  land,  this  is  one  of  the  best  and  noblest  specimens  of 
modern  benevolence.  But  turn  now  to  benighted  Hindustan. 
Look  to  one  of  its  chief  commercial  emporia.  There,  on  a 
single  festival,  in  honor  of  a monstrous  image  of  wood  or  clay, 
you  find  upwards  oifive  hundred  thousand  pounds  expended  — 
not  once,  but  annually  ! After  this,  talk,  if  ye  will,  of  your 
liberalities.  Boast  of  them.  Eulogize  them  to  the  skies. 
Parade  them,  as  munificent,  in  public  journals.  Extol  them 
beyond  measure  at  your  great  anniversaries.  Would  that,  when 
next  disposed  to  trumpet  forth  the  praise  of  your  own  doings, 
ye  would  go  and  proclaim  your  magnificent  contributions  to  the 
cause  of  your  God  and  Savior  in  the  presence  of  the  deluded 
heathen,  who  replenish  with  free-will  offerings  the  halls  of 
their  idol  Durga.  Ah  ! methinks  that,  instead  of  deigning  to 
reply,  they  might  point,  in  scornful  silence,  to  the  multiplied 
tokens  and  pledges  of  their  own  prodigal  bounty,  and  leave 
you  to  draw  an  inference  which  might  well  cover  you  with 
confusion  and  dismay  ! For  what  could  the  inference  be,  were 
the  silence  and  symbolic  movement  rightly  interpreted  and 
imbodied  in  words  ? What  could  it  be  bnt  this  ? — “If  the 
amount  of  free-will  offerings  be  a measure  of  sincerity  in  our 
religious  profession,  surely  our  sincerity  must  be  a hundred  fold 
deeper  than  yours.  If  extent  of  sacrifice  of  worldly  substance, 
to  which  we  all  so  naturally  cling,  be  a measure  of  our  love  to 
the  object  of  worship,  surely  our  love  to  our  god,  which  you 
reckon  a poor  dumb  idol,  must  be  a hundred  fold  more  intense 
than  yours  towards  Him  whom  you  profess  to  regard  as  the 
only  true  God  and  Savior.  If  visible  fruits  be  the  test  of  reality 


DURGA  FESTIVAL. 


213 


of  faith,  surely  our  faith  in  the  truth  of  our  religion  must  be  a 
hundred  fold  stronger  than  your  faith  in  the  truth  of  yours. 
Indeed,  you  seem  to  have  scarcely  any  faith  at  all.  And  the 
little  you  do  has  the  appearance  of  being  designed  to  save  you 
from  the  charge  of  open  infidelity,  rather  than  to  indicate  a 
heartfelt  interest  in  promoting  the  cause  and  honor  of  your 
God.”  If  a rebuke  so  cutting,  from  a quarter  so  unexpected, 
do  not  lead  to  amendment  and  increase  in  your  Christian  lib- 
eralities, rest  assured  that  these  poor  blinded  idolaters,  whom 
you  affect  to  view  with  pity  and  compassion,  will  one  day  rise 
up  in  judgment  and  condemn  you. 

The  subject  of  offerings  is  not  yet  exhausted.  At  the  annual 
festival  of  Durga,  there  are  also  bloody  sacrifices  presented.  The 
number  of  these,  though  in  general  little  thought  of  or  little 
known,  is  very  remarkable.  When  infidel  scoffers  have  read  in 
the  Bible  of  the  multitude  of  sacrifices  constantly  offered,  — 
more  especially  when  they  read  of  King  Solomon,  on  one  mem- 
orable occasion,  sacrificing  twenty-two  thousand  oxen  and  a 
hundred  and  twenty  thousand  sheep,  — they  have  not  scrupled 
to  denounce  the  narrative  as  wholly  beyond  the  pale  of  historic 
credibility  — as  partaking  so  much  of  the  fabulous  and  the 
marvellous  as  seriously  to  damage  the  authenticity  of  the  entire 
record  that  contains  it.  Ignorant  men ! ignorant  of  the  manners 
and  customs  of  Oriental  nations,  and,  ever  true  to  the  char- 
acter of  your  race,  presumptuous  in  proportion  to  your  igno- 
rance ! Were  ye  transported  to  the  shores  of  Hindustan  now, 
ye  would  find,  up  to  this  day,  multitudes  of  sacrifices  constantly 
offered  at  temples  and  in  private  houses  ; in  single  cases  almost 
rivalling,  and,  collectively  and  nationally,  vastly  out-rivalling  in 
number  the  thousands  and  tens  of  thousands  once  offered  by 
the  Hebrew  monarch,  at  a time  when  the  sovereign  reckoned 
it  no  impiety  to  allocate  the  resources  of  a state  to  the  rearing 
of  altars  and  temples  to  Jehovah,  Lord  of  hosts ; nor,  as  the 
most  exalted  member  of  the  visible  church,  felt  it  any  dishonor 
for  a season  to  drop  the  functions  of  royalty,  and,  assuming  part 
of  the  office  of  high  priest,  solemnly  engage  in  conducting  the 
devotional  exercises  of  a national  worship.  And  if  the  over- 
whelming evidence  addressed  to  your  understandings  had  failed 
to  convince  you  of  the  veracity  of  the  inspired  penmen,  must 
not  the  testimony  of  sense,  as  to  the  vast  numbers  of  Hindu 
sacrifices,  extort  from  you  a confession  in  favor  of  the  antece- 


214 


DURGA  FESTIVAL. 


dent  credibility  of  the  Jewish  record  in  the  narration  of  numbers 
not  more  than  parallel  in  magnitude  ? 

At  a single  temple  in  the  neighborhood  of  Calcutta,  the  ordi- 
nary number  of  daily  sacrifices  averages  between  fifty  and  a 
hundred  he-goats  and  rams,  besides  a proportion  of  buffaloes. 
On  Saturdays  and  Mondays,  which  happen  to  be  days  particu- 
larly sacred  to  the  divinity  worshipped  there,  the  number  of 
sacrifices  is  doubled  or  trebled;  while,  on  great  festival  occa- 
sions, the  number  is  increased  from  hundreds  to  thousands.  At 
the  annual  festival  of  Durga,  there  are  hundreds  of  families,  in 
the  Calcutta  district  alohe,  that  sacrifice  severally  scores  of 
animals;  many  present  their  hecatombs;  and  some  occasionally 
their  thousands.  It  is  within  the  present  half  century  that  the 
rajah  of  Nudiya,  in  the  north  of  Bengal,  offered  a large  number 
of  sheep,  and  goats,  and  buffaloes,  on  the  first  day  of  the  feast, 
and  vowed  to  double  the  offering  on  each  succeeding  day,  so 
that  the  number  sacrificed  in  all  amounted,  in  the  aggregate,  to 
upwards  of  sixty-five  thousand ! Mr.  Ward  states,  that  the 
rajah  “ loaded  boats  with  the  bodies,  and  sent  them  to  the 
neighboring  Brahmans,  but  they  could  not  devour  or  dispose  of 
them  fast  enough,  and  great  numbers  were  thrown  away.” 

Returning  to  the  scene  in  the  house  of  a wealthy  native  on 
the  first  great  day  of  the  festival:  — After  the  worship,  and  the 
offerings,  and  the  dancings  in  honor  of  the  goddess,  have  been 
concluded,  the  votaries  proceed,  after  midnight,  to  the  presenta- 
tion of  animals  in  sacrifice.  It  is  in  the  central  roofless  court  or 
area  of  the  house  that  the  process  of  slaughter  is  usually  carried 
on.  There  a strong  upright  post  is  fastened  in  the  ground, 
excavated  at  the  top  somewhat  like  a double-pronged  fork.  In 
this  excavation  the  neck  of  the  victim  is  inserted,  and  made  fast 
by  a transverse  pin  above.  Close  at  hand  stands  the  hired  exe- 
cutioner, usually  a blacksmith,  with  his  broad,  heavy  axe.  And 
woe  be  to  him  if  he  fail  in  severing  the  head  at  one  stroke  ! 
Such  failure  would  betide  ruin  and  disgrace  to  himself,  and 
entail  the  most  frightful  disaster  on  his  employer  and  family  ! 

Each  animal  is  duly  consecrated  by  the  officiating  Brahman, 
who  marks  its  horns  and  forehead  with  red  lead,  — sprinkles  it, 
for  the  sake  of  purifying,  with  Ganges  water,  — adorns  its  neck 
with  a necklace  of  leaves,  and  its  brow  with  a garland  of  flowers, 
— and  reads  various  incantations  in  its  ears,  adding,  “ O Durga, 
I sacrifice  this  animal  to  thee,  that  I may  dwell  in  thy  heaven 


Hfk 


Returning  from  a sacrifice  of  animals  at  a Temple 


. 


. 

: ....-'.in;  • 


0 


. 


• ! 


DURGA  FESTIVAL. 


217 


for  so  many  years.”  With  similar  ceremonies,  each  sacrificial 
victim,  whether  goat,  sheep,  or  buffalo,  is  dedicated  and  slain, 
amid  the  din  and  hubbub  of  human  voices.  The  heads  and 
part  of  the  blood  are  then  carried  in  succession  to  the  hall  with- 
in, and  ranged  before  the  image,  each  head  being  there  sur- 
mounted with  a lighted  lamp.  Over  them  the  officiating 
Brahman  repeats  certain  prayers,  utters  appropriate  incanta- 
tions, and  formally  presents  them  as  an  acceptable  feast  to 
the  goddess.  Other  meat-offerings  and  drink-offerings  are  also 
presented,  with  a repetition  of  the  proper  formulas.  And,  last  of 
all,  on  a small,  square  altar,  made  of  clean,  dry  sand,  burnt-offer- 
ings of  flowers,  or  grass,  or  leaves,  or  rice,  or  clarified  butter,  are 
deposited — with  prayers,  that  all  remaining  sins  may  be  de- 
stroyed by  the  sacrificial  fire.  This  naturally  leads  us  to 
answer  a question  that  is  often  asked,  namely,  What  becomes 
of  the  flesh  meat  of  so  many  animals  ? Part  of  it  is  offered  on 
the  altar  as  a burnt-sacrifice.  But  the  larger  part  of  it  always, 
and  not  unfrequently  the  whole,  is  devoured  as  food.  The 
Brahmans  of  course  have  their  choice ; and  the  remainder  is 
distributed  in  large  quantities  among  the  inferior  castes.  As  it 
has  been  consecrated  by  being  offered  to  the  goddess,  it  is  law- 
ful for  all  who  choose  to  partake  of  it. 

It  is  impossible  to  note  all  the  variations  in  the  different 
modes  in  which  the  Durga  Pujah  is  celebrated  by  the  different 
castes  and  sects.  Some  individuals  expend  the  largest  propor- 
tion in  peace-offerings,  and  meat  and  drink-offerings ; others  in 
bloody  sacrifices  and  burnt-offerings  : some  in  the  dances,  and 
the  tinsel  garnishings,  and  fire-work  exhibitions  ; and  others  in 
entertaining  and  giving  presents  to  Brahmans.  The  disciples 
of  the  numerous  sect  of  Yishnu,  though  they  celebrate  the  fes- 
tival with  great  pomp,  present  no  bloody  offerings  to  Durga ; 
instead  of  slaughtering  animals,  pumpkins,  or  some  other 
substitute,  are  split  in  two  and  presented  to  the  goddess. 

The  multitudinous  rites  and  ceremonies  of  the  first  day  and 
night  of  the  festival  being  now  nearly  concluded,  numbers  of 
old  and  young,  rich  and  poor,  male  and  female,  rush  into  the 
open  area  that  is  streaming  with  the  blood  of  animals  slain  in 
sacrifice.  They  seize  a portion  of  the  gory  dust  and  mud,  and 
with  the  sacred  compost  literally  bedaub  their  bodies,  dan- 
cing and  prancing  all  the  while  with  almost  savage  ferocity. 
With  their  bodies  thus  bespattered,  and  their  minds  excited  into 
frenzy,  multitudes  now  pour  into  the  streets — some  with 


218 


DURGA  FESTIVAL. 


blazing  torches,  others  with  musical  instruments ; and  all, 
twisting  their  frames  into  the  most  wanton  attitudes,  and  vocif- 
erating the  most  indecent  songs,  rush  to  and  fro,  reeling,  shout- 
ing, and  raving,  more  wildly  than  the  troops  of  “iron-speared” 
and  “ ivy-leaved  ” Amazons,  that  were  wont,  in  times  of  old,  to 
cause  the  woods  and  the  mountains  of  Greece  to  resound  with 
the  frantic  orgies  of  Bacchus. 

For  two  days  and  two  nights  more,  there  is  a renewal  of  the 
same  round  of  worship,  and  rites,  and  ceremonies,  and  dances, 
and  sacrifices,  and  Bacchanalian  fury. 

As  the  morning  of  the  first  day  was  devoted  to  the  consecra- 
tion of  the  images,  so  the  morning  of  the  fourth  is  occupied  with 
the  grand  ceremony  of  unconsecrating  them.  He,  who  had  the 
divine  power  of  bringing  down  the  goddess  to  inhabit  each  tab- 
ernacle of  wood  or  clay,  has  also  the  power  of  dispossessing  it 
of  her  animating  presence.  Accordingly,  the  officiating  Brah- 
man, surrounded  by  the  members  of  the  family,  engages,  amid 
various  rites,  and  sprinklings,  and  incantations,  to  send  the  divin- 
ity back  to  her  native  heaven  ; concluding  with  a farewell 
address,  in  which  he  tells  the  goddess  that  he  expects  her  to 
accept  of  all  his  services,  and  to  return  again  to  renew  her 
favors  on  the  following  year.  All  now  unite  in  muttering  a 
sorrowful  adieu  to  the  divinity,  and  many  seem  affected  even  to 
the  shedding  of  tears. 

Soon  afterwards  a crowd  assembles,  exhibiting  habiliments 
bespotted  with  divers  hues  and  colors.  The  image  is  carried 
forth  to  the  street.  It  is  planted  on  a portable  stage,  or  platform, 
and  then  raised  on  men’s  shoulders.  As  the  temporary  local 
abode  of  the  departed  goddess,  it  is  still  treated  with  profound 
honor  and  respect.  As  the  procession  advances  along  the  street, 
accompanied  with  music  and  songs,  amid  clouds  of  heated  dust, 
you  see  human  beings  — yes,  full-grown  beings,  wearing  all 
the  outward  prerogatives  of  the  human  form  — marching  on 
either  side,  and  waving  their  chouries,  or  long,  hairy  brushes,  to 
wipe  away  the  dust,  and  ward  off  the  mosquitoes  or  flies,  that 
might  otherwise  desecrate  or  annoy  the  senseless  image.  But 
whither  does  the  procession  tend  ? To  the  banks  of  the 
Ganges  — most  sacred  of  streams.  For  what  purpose?  Fol- 
low it,  and  you  will  see.  As  you  approach  the  river,  you  every 
where  behold  numbers  of  similar  processions,  from  town  and 
country,  before  and  behind,  on  the  right  and  on  the  left.  You 
cast  your  eyes  along  the  banks.  As  far  as  vision  can  reach, 


A Palankeen  Bearer  of  the  Roicaney  caste  dancing  about  the  streets  in  celebration  of  the 
Durga  Festival.  See  page  217. 


. 


. 


DDRGA  FESTIVAL. 


221 


they  seem  literally  covered.  It  is  one  living , moving  mass  — 
dense,  vast,  interminable.  The  immediate  margin  being  too 
confined  for  the  contact  of  such  a teeming  throng,  hundreds  and 
thousands  of  boats,  of  every  size  and  every  form,  are  put  in  requi- 
sition. A processional  party  steps  on  board,  and  each  vessel  is 
speedily  launched  on  the  broad  expanse  of  the  waters.  The 
bosom  of  the  stream  seems,  for  miles,  to  be  converted  into  the 
crowd,  and  the  movement,  and  the  harlequin  exhibitions,  of  an 
immense  floating  fair.  When  the  last  rites  and  ceremonies  are 
terminated,  all  the  companies  of  image-carriers  suddenly  fall 
upon  their  images.  They  break  them  to  pieces,  and  violently 
dash  the  shivered  fragments  into  the  depths  of  the  passing 
stream.  But  Avho  can  depict  the  wondrous  spectacle?  — the 
numbers  without  number  ; the  fantastic  equipages  of  every  rank 
and  grade ; the  variegated  costumes  of  every  caste  and  sect ; 
the  strangely  indecorous  bodily  gestures  of  deluded  worship 
pers ; the  wild  and  frenzied  mental  excitement  of  myriads 
of  spectators  intoxicated  with  the  scene  ; the  breaking,  crash- 
ing, and  sinking,  of  hundreds  of  dispossessed  images,  along 
the  margin  and  over  the  surface  of  the  mighty  stream,  — amid 
the  loud,  shrill  dissonance  of  a thousand  untuneful  instruments, 
commingled  with  the  still  more  stunning  peals  of  ten  thousand 
thousand  human  voices  ! Here,  language  entirely  fails.  Imagi- 
nation itself  must  sink  down  with  wings  collapsed,  utterly 
baffled  in  the  effort  to  conceive  the  individualities  and  the  group 
ings  of  an  assemblage  composed  of  such  varied  magnitudes. 

Towards  evening  the  multitudes  return  to  their  homes. 
Return,  you  will  ask,  for  the  purpose  of  refreshment  and 
repose  ? No  ; but  to  engage  in  fresh  scenes  of  boisterous  mirth 
and  sensual  revelry.  But  when  these  are  at  length  brought  to 
a close,  is  there  not  a season  of  respite  ? No : all  hearts,  all 
thoughts,  are  instantaneously  turned  towards  the  next  incoming 
festival,  in  honor  of  some  other  divinity ; and  the  necessary 
preparations  are  at  once  set  on  foot  to  provide  for  its  due  cele- 
bration. And  thus  it  has  been  for  ages  past ; and  thus  it  may 
be  for  ages  to  come ; — unless  the  Christian  people  of  these 
lands  awake  from  the  sleep  of  an  ungodly,  carnal  security ; 
arise  from  the  deep  slumber  of  sottish,  selfish,  luxurious  enjoy- 
ment ; and  come  forward,  far  beyond  the  standard  of  any 
present  example,  to  advance  the  Redeemer’s  cause.  O ye  who 
do  well  to  dwell  at  ease  in  your  ceiled  houses,  when  every 
where  the  temole  of  the  Lord  lies  waste ! — ye  who  do  well  to 


222 


DURGA  FESTIVAL. 


eat,  and  drink,  and  be  merry,  when  the  multitudes  of  the  nations 
are  up  in  arms  against  your  Sovereign  Lord  and  Redeemer,  — 
up  in  arms  against  the  true  peace  and  everlasting  happiness  of 
their  own  souls,  — those  precious  souls  that  will  never  die  ! — 
ye  may  wholly  resist  every  appeal  that  is  thus  addressed  to  you 
at  a distance,  in  words ; but,  frozen-hearted  as  many  of  you 
are,  could  ye,  we  would  ask,  wholly  resist  the  thrilling  appeal 
which  the  direct  exhibition  of  the  terrible  reality  would  ad- 
dress to  you  ? 

When  we  have  stood  on  the  banks  of  the  Ganges,  sur- 
rounded by  deluded  multitudes  engaged  in  ablutions,  in  order 
to  cancel  the  guilt  and  wipe  away  the  stains  of  transgressions ; 
here  assailed  by  the  groans  of  the  sick  and  the  dying,  stretched 
on  the  wet  banks  beneath  “a  hot  and  copper  sky,”  and  there 
stunned  by  loud  vociferations,  in  the  name  of  worship,  addressed 
to  innumerable  gods ; on  the  one  hand,  the  flames  of  many  a 
funeral  pile  blazing  in  view,  and,  on  the  other,  the  loathsome 
spectacle  of  human  carcasses  floating,  unheeded  and  unknown 
amid  the  dash  of  the  oar  and  the  merry  songs  of  the  boat- 
men ; and  when  we  felt  our  own  solitude  in  the  midst  of 
the  teeming  throng,  — a cold  sensation  of  horror  has  crept 
through  the  soul,  and  the  heart  has  well  nigh  sunk  and  failed, 
through  the  overbearing  impressions  of  sense,  and  the  despond- 
ing weakness  of  faith.  “ Gracious  God,”  have  we  exclaimed, 
“how  marvellous  is  the  extent  of  thy  long-suffering  and  for- 
bearance ! What  earthly  monarch  could,  for  a single  hour, 
endure  the  thousand  thousandth  part  of  the  indignities  that  are 
here  daily  offered  to  thy  throne  and  majesty,  O thou  King  of 
kings  ! And  yet,  thus  it  has  been  for  ages  ! Lord,  how  long 
will  it  continue  to  be  ? Forever  ? No  ; no  ! ” When  we  look  at 
the  apparently  unchanged  past,  and  survey  the  apparently  un- 
changeable present,  the  review  and  contemplation  seem  to  sound 
the  death-knell  of  hope,  that  would  cradle  us  in  black  despair. 
But  when  we  glance  at  the  future,  as  portrayed  in  the  “ sure 
word  of  prophecy,”  we  there  learn  to  realize  the  mystery  of 
“hoping  against  hope.”  From  these  polluted  waters  of  a turbid 
earthly  stream,  we  turn  the  eye  of  faith  to  the  waters  of  gospel 
grace,  which  are  seen,  in  the  prophetic  vision,  to  issue  from  under 
the  threshold  of  the  temple  of  Zion  eastward.  They  swell  and 
deepen  into  a river.  It  is  the  river  of  life.  Wherever  it  rolls, 
disease,  barrenness,  and  death  disappear. 


Consigning  an  Image  of  Kali  to  the  Ganges. 


Next  to  the  annual  festival  of  Durga,  one  of  the  most  pop- 
ular in  Eastern  India  is  that  of  the  Charak  Pujah. 

Strictly  and  properly,  this  festival  is  held  in  honor  of  Shiva, 
in  his  character  of  Maha  Kala ; or  Time , the  great  destroyer 
of  all  things.  In  this  character,  his  personified  energy,  or 
consort,  is  Parvati,  under  the  distinction  and  appropriate  form  of 
Maha  Kali.  In  the  annual  festival  held  in  honor  of  the  former, 
the  worship  of  the  latter  appears  at  all  times  to  have  been  blended  : 
and,  in  the  lapse  of  ages,  the  female  form  of  Kali  has  become 
a far  more  important  and  formidable  personage,  in  the  eyes  of 
the  multitude,  than  the  male  form  of  Maha  Kala,  and  often  en- 
grosses more  than  a proportionate  share  of  the  homage  and 
adoration  of  deluded  worshippers.  To  save,  therefore,  the  tedi- 
ousness of  circumlocution,  and  the  intricacy  of  a perpetual 
double  reference,  we  must  confine  ourselves  to  a brief  notice  of 
the  goddess  Kali , as  connected  with  the  celebration  of  the 
Charak  Pujah. 

It  is  proper,  however,  to  state,  that  Brahmans,  Kshattryas,  and 
the  Vaishyas,  take  no  active  part  in  the  actual  celebration  of  the 
rites  peculiar  to  this  festival.  Most  of  them,  however,  contrib- 
ute largely  towards  the  expense  of  it,  and  countenance  the 


224 


KALI  FESTIVAL. 


whole  of  the  proceedings  as  applauding  spectators;  though  some 
of  them,  in  words,  profess  to  disapprove  of  many  of  the  prac- 
tices. 

Of  all  the  Hindu  divinities,  this  goddess  is  the  most  cruel  and 
revengeful.  Such,  according  to  some  of  the  sacred  legends,  is 
her  thirst  for  blood,  that,  — being  unable,  in  one  of  her  forms, 
on  a particular  occasion,  to  procure  any  of  the  giants  for  her 
prey,  — in  order  to  quench  her  savage  appetite,  she  “ actully  cut 
her  own  throat,  that  the  blood  issuing  thence  might  spout  .into 
her  mouth.”  Of  the  goddess,  — represented  in  the  monstrous 
attitude  of  supporting  her  own  half-severed  head  in  the  left 
hand,  with  streams  of  blood  gushing  from  the  throat  into  the 
mouth, — images  may  this  day  be  seen  in  some  districts  of 
Bengal.  The  supreme  delight  of  this  divinity,  therefore,  con- 
sists in  cruelty  and  torture ; her  amhrosia  is  the  flesh  of  living 
votaries  and  sacrificed  victims;  and  her  sweetest  nectar,  the 
copious  effusion  of  their  blood. 

The  Kalika  Purana,  one  of  the  divine  writings,  is  chiefly 
devoted  to  a recital  of  the  different  modes  of  worshipping  and 
appeasing  this  ferocious  divinity.  If,  for  example,  a devotee 
should  scorch  some  member  of  his  body  by  the  application  of 
a burning  lamp,  the  act  would  prove  most  acceptable  to  the  god- 
dess. If  he  should  draw  some  blood  from  himself,  and  present 
it,  the  libation  would  be  still  more  delectable.  If  he  should  cut 
off  a portion  of  his  own  flesh,  and  present  it  as  a burnt  sacri- 
fice, the  offering  would  be  most  grateful  of  all.  If  the  devotee 
should  present  whole  burnt-offerings  upon  the  altar,  saying,  — 
“ Hrang,  hring,  Kali,  Kali! — O!  horrid-toothed  goddess,  eat, 
eat ; destroy  all  the  malignant ; cut  with  this  axe  ; bind,  bind  ; 
seize,  seize  ; drink  this  blood  ; spheng,  spheng  ; secure,  secure  ! 
— Salutation  to  Kali!”  — these  will  prove  acceptable  in  pro- 
portion to  the  supposed  importance  of  the  animated  beings  sac- 
rificed. By  the  blood  drawn  from  fishes  and  tortoises  the 
goddess  is  pleased  one  month  ; a crocodile’s  blood  will  please 
her  three ; that  of  certain  wild  animals,  nine ; that  of  a bull  or 
a guana,  a year ; an  antelope’s  or  wild  boar’s,  twelve  years  ; 
a buffalo’s,  rhinoceros’s,  or  tiger’s,  a hundred ; a lion’s,  a rein- 
deer’s, or  a man's,  (mark  the  combination,)  a thousand;  but 
by  the  blood  of  three  men  slain  in  sacrifice,  she  is  pleased  a 
hundred  thousand  years  ! Amid  all  the  voluminous  codes  of 
Hinduism,  there  is  not  a section  more  loathsomely  minute, 
more  hideously  revolting,  than  the  sanguinary  chapter  devoted 


KALI  FESTIVAL. 


225 


to  the  description  of  the  rites  and  formularies  to  be  observed  at 
the  sacrifice  of  human  victims. 

Under  the  native  dynasties,  it  cannot  be  doubted  that  human 
sacrifices  were  very  largely  offered.  And,  even  now,  when  this 
species  of  sacrifice  has  been  condemned,  and  declared  to  be  pun- 
ishable as  murder,  by  the  British  government,  clearly  authentica- 
ted cases  do  still  occasionally  occur.  During  our  own  brief  sojourn 
in  Calcutta,  a human  victim  was  sacrificed  at  a temple  of  Kali 
in  its  immediate  neighborhood.  The  sacrificer  was  seized  by 
the  officers  of  justice,  and  capitally  punished.  About  the  same 
timQ,  the  governor-general  felt  himself  called  upon  to  strip  a 
rajah,  in  the  east  of  Bengal,  of  his  independent  rights,  because, 
in  direct  violation  of  existing  treaties,  he  had  carried  off  three 
British  subjects  to  be  offered  in  sacrifice  to  Kali ! 

Indeed,  this  divinity  is  the  avowed  patroness  of  almost  all 
the  most  atrocious  outrages  against  the  peace  of  society.  Is 
there  in  India,  as  in  other  lands,  a set  of  lawless  men  who, 
despising  the  fruits  of  honest  industry,  earn  their  livelihood 
by  the  plunder  of  their  neighbors’  property  ? At  the  hour  of 
midnight,  the  gang  of  desperadoes  will  resort  to  some  spot 
where  is  reared  an  image  of  Kali.  There  they  engage  in  reli- 
gious ceremonies,  and  there  they  offer  bloody  sacrifices  to  pro- 
pitiate the  favor  and  secure  the  protection  of  the  goddess. 
Worshipping  the  instrument  that  is  to  cut  through  the  wall  of 
the  house  intended  to  be  attacked,  they  address  it  in  a prescribed 
form  of  words,  saying,  — “ O instrument,  formed  by  the  god- 
dess ! Kali  commands  thee  to  cut  a passage  into  the  house  ; to 
cut  through  stones,  bones,  bricks,  wood,  the  earth,  and  moun- 
tains ; and  cause  the  dust  thereof  to  be  carried  away  by  the 
wind ! ” In  full  assurance  of  the  divine  blessing,  and  with  un- 
wavering faith  in  the  divine  protection,  they  hasten  to  the 
execution  of  their  nefarious  designs.  How  must  the  very 
foundations  of  even  ordinary  moral  duties  be  swept  away  in  a 
land  where  theft  and  plunder  can  be  systematically  carried  on 
under  the  special  patronage  of  the  gods  ! 

Again,  is  there  in  India,  — as  there  is  not,  we  believe,  in  any 
• other  land  on  the  surface  of  the  globe,  — a still  more  lawless 
race  of  men,  — a close,  compact,  confederate  fraternity, — whose 
irresistible  fate  and  hereditary  profession  it  is  to  subsist  ..by 
murder  ? These,  too,  well  known  under  the  name  of  Thugs, 
find  a ready  and  potent  protectress  in  Kali.  To  the  divinely- 
revealed  will  and  command  of  this  goddess,  they  universally 

15 


226 


KALI  FESTIVAL. 


ascribe  their  origin,  their  institutions,  their  social  laws,  and  their 
ritual  observances.  Intense  devotion  to  Kali  is  the  mysterious 
link  that  unites  them  in  a bond  of  brotherhood  that  is  indisso- 
luble ; and  with  a secrecy  which,  for  generations,  has  eluded 
the  efforts  of  successive  governments  to  detect  them.  It  is 
under  her  special  auspices  that  all  their  sanguinary  depredations 
have  been  planned,  prosecuted,  and  carried  into  execution.  It 
is  the  thorough  incorporation  of  a feeling  of  assurance  in  her  aid, 
with  the  entire  framework  of  their  mental  and  moral  being, 
that  has  imparted  to  their  union  all  its  strength  and  all  its  terror. 
In  their  sense  of  the  term,  they  are  of  all  men  the  most  super- 
stitiously  exact,  the  most  devoutly  religious,  in  the  performance 
of  divine  worship.  In  honor  of  their  guardian  deity,  there  is  a 
temple  dedicated  at  Bindachul,  near  Mirzapur,  to  the  north  of 
Bengal.  There,  religious  ceremonies  are  constantly  performed, 
and  thousands  of  animals  offered  in  sacrifice.  When  a band  of 
these  leagued  murderers,  whose  individuality  and  union  have 
for  ages  been  preserved  in  integrity,  resolve  to  issue  forth  on 
their  worse  than  marauding  expedition,  deliberately  intent  on 
imbruing  their  hands  in  the  blood  of  their  fellows,  they  first 
betake  themselves  to  the  temple  of  the  goddess ; present  their 
prayers,  and  supplications,  and  offerings  there  ; and  vow,  in  the 
event  of  success,  to  consecrate  to  her  service  a large  proportion 
of  the  booty.  Should  they  not  succeed, — should  they  even  be 
seized,  convicted,  and  condemned  to  die,  — their  confidence  in 
Kali  does  not  waver  ; their  faith  does  not  stagger.  They  ex- 
onerate the  goddess  from  all  blame.  They  ascribe  the  cause  of 
failure  wholly  to  themselves.  They  assume  all  the  guilt  of 
having  neglected  some  of  the  divinely  prescribed  forms.  And 
they  laugh  to  scorn  the  idea  that  any  evil  could  possibly  have 
hefallen  them,  had  they  been  faithful  in  the  observance  of  all 
the  divinely-appointed  rules  of  their  sanguinary  craft.  How 
must  the  chief  corner-stone  of  ordinary  morality  be  shaken,  in 
a land  where  religion  is  so  versatile  as  to  throw  the  ample 
shield  of  divine  encouragement  and  reward  over  the  most  mur- 
derous banditti  that  ever  appeared  in  human  form ! 

If  such  be  the  general  character  of  this  goddess,  what  are 
you  to  expect  of  a festival  held  in  honor  of  her  lord,  in  his 
character  as  the  great  destroyer,  — a festival  in  which  she,  too, 
is  adored,  as  his  destructive  energy! 

Most  of  the  sectaries  that  embrace  the  form  of  Maha  Kala 
as  their  guardian  deity  — belonging  chiefly  to  the  class  of  Shu- 


KALI  FESTIVAL. 


227 


dras — are  busied  for  several  days  before  the  festival  with  various 
initiatory  ceremonies  of  purification,  abstinence,  and  exercises 
of  devotion ; and  those  who  wish  to  earn  great  merit  on  the 
occasion  are  engaged  in  preparatory  operations  for  a whole 
month.  , 

The  festival  itself  derives  its  name  of  Charak  Pujah  from 
chakra,  a discus  or  wheel,  in  allusion  to  the  circle  performed 
in  the  rite  of  stringing,  which  constitutes  so  very  prominent  a 
part  of  the  anniversary  observances.  An  upright  pole,  twenty 
or  thirty  feet  in  height,  is  planted  in  the  ground.  Across  the 
top  of  it,  moving  freely  on  a pin  or  pivot,  is  placed  horizontally 
another  long  pole.  From  one  end  of  this  transverse  beam  is  a 
rope  suspended,  with  two  hooks  affixed  to  it.  To  the  other  ex- 
tremity is  fastened  another  rope,  which  hangs  loosely  towards 
the  ground.  The  devotee  comes  forward,  and  prostrates  him- 
self in  the  dust.  The  hooks  are  then  run  through  the  fleshy 
parts  of  his  back,  near  the  shoulders.  A party,  holding  the 
rope  at  the  other  side,  immediately  begin  to  run  round  with 
considerable  velocity.  By  this  means  the  wretched  dupe  of 
superstition  is  hoisted  aloft  into  the  air,  and  violently  whirled 
round  and  round.  The  torture  he  may  continue  to  endure  for  a 
longer  or  shorter  period,  according  to  his  own  free-will ; only, 
this  being  reckoned  one  of  the  holiest  of  acts,  the  longer  he 
can  endure  the  torture  the  greater  the  pleasure  conveyed  to  the 
deity  whom  he  serves ; the  greater  the  portion  of  merit  accru- 
ing to  himself ; and,  consequently,  the  brighter  the  prospect  of 
future  reward.  The  time  usually  occupied  averages  from  ten 
minutes  to  half  an  hour ; and  as  soon  as  one  has  ended, 
another  candidate  is  ready,  — aspiring  to  earn  the  like  merit  and 
distinction.  And  thus,  on  one  tree,  from  five  to  ten  or  fifteen 
may  be  swung  in  the  course  of  a day.  Of  these  swinging-posts 
there  are  hundreds  and  thousands  simultaneously  in  operation  in 
the  province  of  Bengal.  They  are  always  erected  in  the  most 
conspicuous  parts  of  the  towns  and  villages,  andjire  surrounded 
by  vast  crowds  of  noisy  spectators.  On  the  very  streets  of  the 
native  city  of  Calcutta,  many  of  these  horrid  swings  are  annu- 
ally to  be  seen,  and  scores  around  the  suburbs.  It  not  unfre- 
quently  happens  that,  from  the  extreme  rapidity  of  the  motion, 
the  ligaments  of  the  back  give  way,  in  which  case  the  poor  devo- 
tee is  tossed  to  a distance,  and  dashed  to  pieces.  A loud  wail  of 
commiseration,  you  now  suppose,  will  be  raised  in  behalf  of  the 
unhappy  man  who  has  thus  fallen  a martyr  to  his  religious 


228 


KALI  FESTIVAL. 


enthusiasm.  No  such  thing  ! Idolatry  is  cruel  as  the  grave. 
Instead  of  sympathy  or  compassion,  a feeling  of  detestation  and 
abhorrence  is  excited  towards  him.  By  the  principles  of  their 
faith,  he  is  adjudged  to  have  been  a desperate  criminal  in  a for- 
mer state  of  being ; and  he  has  now  met  with  this  violent 
death,  in  the  present  birth,  as  a righteous  retribution,  on  account 
of  egregious  sins  committed  in  a former  ! 

The  evening  of  the  same  day  is  devoted  to  another  practice 
almost  equally  cruel.  It  consists  in  the  devotees’  throwing  them- 
selves down,  from  a high  wall,  the  second  story  of  a house,  or  a 
temporary  scaffolding  often  twenty  or  thirty  feet  in  height, 
upon  iron  spikes  or  knives  that  are  thickly  stuck  in  a large  bag 
or  mattress  of  straw.  But  these  sharp  instruments  being  fixed 
rather  loosely,  and  in  a position  sloping  forward,  the  greater 
part  of  the  thousands  that  fall  upon  them  dexterously  contrive 
to  escape  without  serious  damage.  Many,  however,  are  often 
cruelly  mangled  and  lacerated  ; and,  in  the  case  of  some,  the 
issue  proves  speedily  fatal. 

At  night,  numbers  of  the  devotees  sit  down  in  the  open  air, 
and  pierce  the  skin  of  their  foreheads ; and  in  it,  as  a socket, 
place  a small  rod  of  iron,  to  which  is  suspended  a lamp  that  is 
kept  burning  till  the  dawn  of  day,  while  the  lamp-bearers 
rehearse  the  praises  of  their  favorite  deity. 

Again,  before  the  temple,  bundles  of  thorns  and  other  fire- 
wood are  accumulated,  among  which  the  devotees  roll  them- 
selves uncovered.  The  materials  are  next  raised  into  a pile, 
and  set  on  fire.  Then  the  devotees  briskly  dance,  over  the 
blazing  embers,  and  fling  them  into  the  air  with  their  naked 
hands,  or  toss  them  at  one  another. 

Some  have  their  breasts,  arms,  and  other  parts,  stuck  entirely 
full  of  pins,  about  the  “ thickness  of  small  nails,  or  packing- 
needles.”  Others  betake  themselves  to  a vertical  wheel,  twenty 
or  thirty  feet  in  diameter,  and  raised  considerably  above  the 
ground.  They  bind  themselves  to  the  outer  rim,  in  a sitting 
posture,  so  that,  when  the  wheel  rolls  round,  their  heads  point 
alternately  to  the  zenith  and  the  nadir. 

But  it  were  endless  to  pursue  the  diversity  of  these  self- 
inflicted  cruelties  into  all  their  details.  There  is  one,  however, 
of  so  very  singular  a character,  that  it  must  not  be  left  un- 
noticed. If  the  problem  were  proposed  to  any  member  of  our 
own  community  to  contrive  some  other  distinct  species  of  tor- 
ture,— amid  the  boundless  variety  which  the  most  fertile  ima- 


KALI  FESTIVAL. 


229 


gination  might  figure  to  itself,  probably  the  one  now  to  be  de- 
scribed would  not  be  found.  Some  of  these  deluded  votaries  en- 
ter into  a vow.  With  one  hand  they  cover  their  under-lips  with 
a layer  of  wet  earth  or  mud  ; on  this,  with  the  other  hand,  they 
deposit  some  small  grains,  usually  of  mustard-seed.  They  then 
stretch  themselves  fiat  on  their  backs,  — exposed  to  the  drip- 
ping dews  of  night  and  the  blazing  sun  by  day.  And  their 
vow  is,  that  from  that  fixed  position  they  will  not  stir,  — will 
neither  move,  nor  turn,  nor  eat,  nor  drink,  — till  the  seeds  planted 
on  the  lips  begin  to  sprout  or  germinate.  This  vegetable  pro- 
cess usually  takes  place  on  the  third  or  fourth  day  ; after  which, 
being  released  from  the  vow,  they  arise,  as  they  dotingly  im- 
agine and  believe,  laden  with  a vast  accession  of  holiness  and 
supererogatory  merit. 

To  the  south  of  Calcutta  is  a spacious,  level  plain,  between 
two  and  three  miles  in  length,  and  a mile,  or  a mile  and  a half, 
in  breadth.  On  the  west  it  is  washed  by  the  sacred  Ganges, 
on  whose  margin,  about  the  middle  of  the  plain,  Fort  William 
rears  its  ramparts  and  battlements.  Along  the  north  is  a mag- 
nificent range  of  buildings,  — the  Supreme  Court,  the  Town 
Hall,  with  other  public  edifices,  — and,  in  the  centre,  most  con- 
spicuous of  all,  the  arcades,  and  columns,  and  lofty  dome  of 
Government  House.  Along  the  whole  of  the  eastern  side,  at 
short  intervals,  is  a succession  of  palace-like  mansions,  occu- 
pied as  the  abodes  of  the  more  opulent  of  the  European  residents. 
In  front  of  this  range,  facing  the  west,  and  between  it,  there- 
fore, and  the  plain,  is  the  broadest  and  most  airy  street  in  Cal- 
cutta, well  known  under  the  name  of  Chowriughee.  Chiefly  to 
the  north  of  the  plain,  and  partly  to  the  east,  beyond  the  ranges 
of  European  offices  and  residences,  lies  the  native  city,  — stretch- 
ing its  intricate  mass  of  narrow  lanes,  and  red  brick  houses,  and 
“ hive-like  ” bamboo  huts,  over  an  extent  of  many  miles,  and 
teeming  with  half  a million  of  human  beings  ! At  a short  dis- 
tance from  the  south-east  corner  of  the  plain,  across  a narrow 
belt  of  low  suburban  cottages,  lies  the  celebrated  temple  of  Kali- 
Ghat.  The  grand  direct  thoroughfare  towards  it,  from  the  native 
city,  is  along  the  Chowringhee  road. 

Thither,  early,  before  sunrise,  on  the  morning  of  the  great  day 
of  the  Charak  festival,  we  once  hastened  to  witness  the  extraor- 
dinary spectacle. 

From  all  the  lanes  and  alleys  leading  from  the  native  city, 
multitudes  were  pouring  into  the  Chowringhee  road,  which 


230 


KALI  FESTIVAL. 


seemed  at  every  point  to  symbolize  the  meeting  of  the  waters,  — 
realizing,  through  its  entire  length,  the  image  of  a mighty  con- 
fluence of  innumerable  living  streams.  The  mere  spectators 
could  easily  be  distinguished  from  the  special  devotees.  The 
former  were  seen  standing,  or  walking  along  with  eager  gaze  ; 
arrayed  in  their  gayest  holiday  dress,  exhibiting  every  combi- 
nation and  variety  of  the  snow-white  garb  and  tinsel  glitter  of 
Oriental  costume.  The  latter  came  marching  forward  in  small 
isolated  groups,  — each  group  averaging,  in  number,  from  half- 
a-dozen  to  twelve  or  fifteen,  and  constituted  somewhat  after 
this  manner : Most  of  the  party  have  their  loose  robes  and 

foreheads  plentifully  besprinkled  with  vermilion  or  rose-pink. 
Two  or  three  of  them  are  decked  in  speckled  or  party-colored 
garments,  uttering  ludicrous,  unmeaning  sounds,  and  playing 
off  all  sorts  of  antic  gestures,  not  unlike  the  merry-andrews 
on  the  stage  of  a country  fair.  Two  or  three,  with  garlands  of 
flowers  hanging  about  their  neck,  or  tied  round  the  head,  have 
their  sides  transpierced  with  iron  rods,  which  project  in  front, 
and  meet  at  an  angular  point,  to  which  is  affixed  a small  vessel  in 
the  form  of  a shovel.  Two  or  three,  covered  with  ashes,  carry 
in  their  hands  iron  spits  or  rods  of  different  lengths,  small  bam- 
boo canes  or  hookah  tubes,  hard-twisted  cords,  or  living  snakes 
whose  fangs  had  been  extracted,  — bending  their  limbs  into  un- 
sightly attitudes,  and  chanting  legendary  songs.  Two  or  three 
more  are  the  bearers  of  musical  instruments — horned  trumpets, 
gongs,  tinkling  cymbals,  and  large,  hoarse  drums  surmounted 
with  towering  bunches  of  black  and  white  ostrich  feathers, 
which  keep  waving  and  nodding  not  unlike  the  heaving,  sombre 
plumes  of  a hearse ; and  all  of  them  belabored  as  furiously  as 
if  the  impression  were,  that  the  louder  the  noise,  and  the  more 
discordant  the  notes,  the  better  and  more  charming  the  music. 
Thus  variously  constituted,  the  groups  of  devotees  were  pro- 
ceeding along.  On  looking  behind,  one  group  was  seen  follow- 
ing after  another  as  far  as  the  eye  could  reach  ; on  looking 
before,  one  group  was  seen  preceding  another,  as  far  as  the  eye 
could  reach  ; — like  wave  after  wave,  in  interminable  succession. 

Besides  these  groups  of  worshippers,  who  are  reckoned  pre- 
eminent in  holiness  and  merit,  there  are  others  that  advance  in 
processions,  bearing  various  pageants,  flags,  banners,  models 
of  temples,  images  of  gods,  and  other  mythological  figures,  with 
portable  stages  on  which  men  and  women  are  engaged  in  ridic- 
ulous and  often  worse  than  ridiculous  pantomimic  performances. 


KALI  FESTIVAL. 


231 


Hundreds  of  these  processions  spread  over  the  southern  side  of 
the  plain,  presenting  a spectacle  so  vast  and  varied  — so  singular 
and  picturesque  — that  the  pencil  of  the  most  skilful  artist 
would  not  be  dishonored  if  it  failed  in  adequately  represent- 
ing it. 

At  the  extremity  of  Chowringhee,  the  road  towards  the  temple 
narrows  considerably.  The  throng  is  now  so  dense  that  one  is 
literally  carried  along.  On  approaching  the  precincts  of  the 
sacred  shrine,  it  is  found  surrounded  by  a court  and  high  wall. 
After  entering  the  principal  gate,  which  is  on  the  western  side, 
the  temple  itself  starts  up  full  in  view.  To  the  south  of  it  is  a 
spacious  open  hall  or  portico,  elevated  several  feet  above  the 
ground,  and  surrounded  by  a flight  of  steps,  above  which  rise 
a range  of  pillars  that  support  the  roof.  Between  the  portico 
and  the  temple  is  a narrow  pathway,  along  which  the  stream 
of  spectators  was  flowing ; while  the  groups  of  the  devotees 
marched  round  the  side  farthest  from  the  temple.  Being  of  the 
number  of  the  spectators,  we  mingled  with  the  teeming  throng 
that  pressed  on,  with  maddening  frenzy,  to  obtain  a glimpse  of 
the  idol.  Here  one  and  another  would  start  aside,  and  knock 
their  heads  against  the  temple  wall  or  brick  pavement,  mutter- 
ing incantations  to  command  the  attention  and  attract  the  favor 
of  the  goddess.  It  may  here  be  noticed,  in  passing,  that  a tem- 
ple in  India  is  not,  like  a Christian  church,  a place  for  the  disci- 
ples to  assemble  in  and  engage  in  reasonable  worship ; but  it 
is  ordinarily  designed  as  merely  a receptacle  for  the  senseless 
block  of  the  idol,  and  a company  of  Brahmans,  as  its  guardian 
attendants.  Hence,  as  there  is  not  much  occasion  for  light, 
there  are  few  or  no  windows.  The  light  of  day  is  usually  ad- 
mitted only  by  the  front  door,  when  thrown  wide  open.  Dark- 
ness is  thus  commingled  with  light  in  the  idol  cell,  and  tends 
to  add  to  the  mysteriousness  of  the  scene.  The  multitudes  all 
congregate  without;  but  there  is  no  preaching  in  their  “halls 
of  convocation  ; ” no  devotional  exercises  to  raise  the  soul  on 
the  wings  of  heavenly  contemplation  ; no  instructions  in  the 
knowledge  of  the  true  God  or  the  plan  of  a complete  salvation  ; 
no  inculcation  of  motives  to  lead  to  the  forsaking  of  sin  ; no 
animated  exhortations  to  the  cultivation  of  virtue  and  piety : 
all,  all,  is  one  unchanging  round  of  sacrifice  and  ceremony  — of 
cruelty,  and  sport,  and  lifeless  form. 

Standing  immediately  opposite  the  temple  gate,  we  saw  on 
either  side  stationed,  as  usual,  a party  of  Brahmans,  to  receive 


232 


KALI  FESTIVAL. 


the  proffered  gifts.  On  one  side  lay  a heap  of  flowers,  that  had 
been  consecrated  by  being  carried  within  and  presented  to  the 
goddess  ; on  the  other  side,  a large  heap  of  money,  — copper,  and 
silver,  and  gold,  — that  had  been  contributed  as  free-will  offerings. 
To  the  spectators,  as  they  passed  along,  the  Brahmans  were 
presenting  consecrated  flowers,  which  were  eagerly  carried  off 
as  precious  relics ; and,  in  exchange  for  them,  the  joyous  vo- 
taries threw  down  what  money  they  possessed.  And  this  they 
did  as  profusely  as  it  was  assuredly  done  cheerfully  and  with- 
out a grudge.  Ah,  here  again  were  we  painfully  reminded  of 
the  state  of  things,  as  regards  liberality  on  principle,  in  Christian 
lands.  What  a contrast  to  our  meagre  and  half-extorted  contri- 
butions, in  the  cause  of  Christian  benevolence,  was  presented  by 
the  spectacle  at  the  temple  of  Kali-Ghat ! “ What ! ” was  one 

led  to  exclaim,  — “ what ! is  it  really  so,  that  error  is  fraught 
with  a mightier  charm  than  truth  ? — that  a foul  and  sanguinary 
superstition  can  operate  on  the  soul  more  effectually  than  the 
benign  religion  of  heaven  ? — that  ignorance  is  more  powerful 
than  divine  knowledge  ? — that  heathenish  custom  is  superior 
in  efficacy  to  enlightened  principle? — and  that  the  fear  of  a 
dumb  idol  can  exert  a more  potent  influence  than  the  love  of  a 
bleeding,  dying  Savior  ? Ah,  if  this  be  so,  what  can  our  in- 
ference be,  except  that,  amongst  us,  almost  every  one  ought  to 
bear  about  him  a frontlet  between  his  eyes,  inscribed  with  the 
motto,  1 Profession,  not  principle  ! ’ — and  that  almost  all,  hav- 
ing a name  to  live,  are  nevertheless  dead  in  spiritual  lethargy 
and  slumber,  and  deaf  to  the  most  sacred  claims  of  duty  towards 
God  and  man  ! ” 

And  one’s  wonder  could  not  be  diminished,  when  he  looked 
within  the  temple,  and,  in  the  midst  of  the  ‘‘darkness  visible,” 
beheld  the  horrid  block  of  the  idol  that  had  succeeded  in  con- 
quering men’s  selfishness,  and  in  turning  the  stagnant  pool  of 
grasping  covetousness  into  a running  stream  of  lavish  liberality. 
The  figure  within  this  temple  is,  in  several  of  its  parts,  for  what 
reason  we  know  not,  somewhat  incomplete  ; but  it  is  still  suf- 
ficiently frightful  and  hideous.  In  the  sacred  legends  the  god- 
dess is  constantly  described,  and,  in  the  thousands  of  images 
that  are  annually  made  of  her,  she  is  almost  uniformly  delin- 
eated, as  a female  of  black  or  dark-blue  complexion,  dancing 
savagely  on  the  body  of  her  own  husband.  She  is  represented 
with  four  arms,  having  in  one  an  exterminating  sword,  and 
in  another  a human  head  held  fast  by  the  hair  ; a third  points 


KALI  FESTIVAL. 


233 


downwards,  “ indicating  the  destruction  that  surrounds  her,” 
and  the  fourth  is  raised  upwards,  “ in  allusion  to  the  future  re- 
generation of  nature  by  a new  creation.”  She  is  represented 
with  wild,  dishevelled  hair,  reaching  to  her  feet.  Her  counte- 
nance is  most  ferocious.  Her  tongue  protrudes  from  a distorted 
mouth,  and  hangs  over  the  chin.  She  has  three  eyes,  red  and 
fiery,  one  of  which  glares  in  her  forehead.  Her  lips  and  eye- 
brows are  streaked  with  blood,  and  a crimson  torrent  is  stream- 
ing down  her  breast.  She  has  ear-rings  in  her  ears;  but  what 
are  they? — they  are  the  carcasses  of  some  hapless  victims  of 
her  fury.  She  has  a girdle  round  the  waist ; but  what  is  it  ? 
— it  is  a girdle  of  bloody  hands,  said  to  have  been  cut  off  the 
wounded  bodies  of  her  prostrate  foes.  She  has  a necklace 
round  the  neck;  but  what  is  it  ? — it  is  a necklace  of  ghastly 
skulls,  said  to  have  been  cut  off  the  thousands  of  giants  and 
others  slain  in  her  battles.  And  such  is  the  monster-divinity, 
who,  on  that  day,  calls  forth  the  shouts,  and  acclamations,  and 
free-will  offerings,  of  myriads  of  adoring  worshippers  ! 

Passing  now  to  the  eastern  side  of  the  court,  we  soon  saw 
what  the  groups  of  devotees  were  to  be  engaged  in.  Towards 
the  wall  there  were  stationed  several  blacksmiths,  with  sharp 
instruments  in  their  hands.  Those  of  a particular  group,  that 
carried  the  rods,  canes,  and  other  implements,  now  came  for- 
ward. One  would  stretch  out  his  side,  and,  getting  it  instantly 
pierced  through,  in  would  pass  one  of  his  rods  or  canes.  An- 
other would  hold  out  his  arm,  and,  getting  it  perforated,  in 
would  pass  one  of  his  iron  spits  or  tubes.  A third  would  pro- 
trude his  tongue,  and  getting  it,  too,  bored  through,  in  would 
pass  one  of  his  cords  or  serpents.  And  thus,  all  of  a group  that 
desired  it  had  themselves  variously  transpierced  or  perforated. 
When  these  had  finished,  another  group  was  waiting  in  read- 
iness to  undergo  the  cruel  operation ; and  so  another  and 
another,  apparently  without  end. 

Several  groups,  then  returning,  mounted  the  steps  of  the  por- 
tico in  front  of  the  temple,  to  prepare  for  their  most  solemn  act 
of  worship.  But  O,  how  impotent  must  human  language  ever 
be  in  the  attempt  to  convey  an  adequate  impression  of  the  scene 
that  followed ! 

Those  of  the  different  groups,  that  carried  in  front  the  vessels 
already  referred  to,  now  ranged  themselves  all  around  the  inte- 
rior of  the  colonnade.  All  the  rest  assembled  themselves  within 
this  living  circle.  On  a sudden,  at  a signal  given,  commenced 


234 


KALI  FESTIVAL. 


the  bleating,  and  the  lowing,  and  the  struggling,  of  animals 
slaughtered  in  sacrifice  at  the  farthest  end  of  the  portico ; and 
speedily  was  the  ground  made  to  swim  with  sacrificial  blood. 
At  the  same  moment  of  time,  the  vessel-carriers  threw  upon  the 
burning  coals  in  their  vessels  handfuls  of  Indian  pitch,  composed 
of  various  combustible  substances.  Instantly  ascended  the 
smoke,  and  the  flame,  and  the  sulphureous  smell.  Those  who 
had  the  musical  instruments  sent  forth  their  loud,  and  jarring, 
and  discordant  sounds.  And  those  who  were  transpierced  be- 
gan dancing  in  the  most  frantic  manner,  — pulling  backwards 
and  forwards,  through  their  wounded  members,  the  rods  and  the 
canes,  the  spits  and  the  tubes,  the  cords  and  the  writhing  ser- 
pents, till  their  bodies  seemed  streaming  with  their  own  blood  ! 
All  this  was  carried  on  simultaneously  ; and  that,  too,  within 
a briefer  period  of  time  than  has  now  been  occupied  in  the 
feeble  and  inadequate  attempt  to  describe  it!  Again  and  again 
would  the  loud  shouts  ascend  from  the  thousands  of  applauding 
spectators  — shouts  of  “Victory  to  Kali!  Victory  to  the  great 
Kali ! ” 

O,  as  we  gazed  at  the  harrowing  spectacle,  how  was  the  soul, 
by  the  resistless  force  of  contrast,  hurried  away  to  more  highly- 
favored  climes  ! Yes;  — standing  though  we  were  at  the  dis- 
tance of  fifteen  thousand  miles  from  our  native  land,  how  did  the 
soul,  with  lightning  speed,  flee  across  intervening  oceans  and  con- 
tinents, and,  in  the  chambers  of  imagery,  revive  and  realize 
the  visions  of  other  days ! When  we  thought  of  the  land  of 
our  fathers,  — when  we  contrasted  the  pure,  peaceful,  soul-ele- 
vating exercises  of  its  Sabbaths,  with  the  scene  of  infernal  rev- 
elries then  before  our  view,  — how  could  we  help  exclaiming, 
“Surely,  if  the  former  be  a fit  emblem  and  harbinger  of  that 
eternal  Sabbath  which  rolls  over  heaven’s  bright  inhabitants, 
this  other  scene  must  be  an  emblem  and  harbinger  of  the  rest- 
less tossings  of  the  burning  lake  ! ” And  O,  is  it  possible  that,  if 
Christians  were  transported  hither  to  gaze,  but  for  a single  mo- 
ment, on  such  a master-triumph  of  Satanic  delusion,  — is  it  con- 
ceivable that  they  could  give  sleep  to  their  eyes,  or  slumber  to 
their  eyelids,  till  they  entered  a vow  in  heaven  to  do  all  that  in 
them  lay  to  demolish  such  a hideous  fabric  of  idolatry  and  su- 
perstition, and  rear  the  beauteous  temple  of  Christianity  upon 
the  ruins  ? 

In  conclusion,  therefore,  we  would,  with  our  whole  heart,  and 
strength,  and  soul,  call  upon  all,  who  profess  to  be  disciples  of 
the  Lord  Jesus,  to  come  forward  now  “ to  the  help  of  the  Lord, 


KALI  FESTIVAL, 


235 


to  the  help  of  the  Lord  against  the  mighty.”  We  call  upon 
you  by  that  wondrous  scheme,  for  the  redemption  of  a ruined 
world,  which  from  all  eternity  engaged  the  counsels  of  the  God- 
head to  compassionate  the  poor,  dying,  perishing  heathen;  — 
not  to  allow  the  prince  of  darkness  any  longer  to  trample  on  his 
miserable  victims  without  control,  or  drag  them  as  unresisting 
captives  along  the  broad  road  that  leadeth  to  perdition.  We 
call  upon  you  by  the  miseries  of  earth,  the  torments  of  hell,  the 
joys  of  heaven,  — by  all  that  the  Savior  has  done  and  suffered  in 
his  vicarious  obedience,  and  agony,  and  bloody  sweat,  — to 
come  forth  now  and  be  instrumental  in  erecting  the  standard  % 
of  the  cross  on  the  downfall  of  the  crescent  and  the  ruins  of 
paganism  ; and  thus  to  snatch  from  the  regions  of  woe  the 
souls  of  many  who  may  be  fitted  to  sing  the  praises  of  Jehovah 
and  the  Lamb  1 We  call  upon  yon,  by  your  own  eternal  des- 
tiny not  to  allow  the  fountain  of  divine  benevolence,  once 
opened  on  the  hill  of  Calvary,  to  remain  there  from  age  to  age 
shut  up  and  sealed  — a mere  spectacle  of  solitary,  and  useless, 
and  barren  grandeur.  But  come  now,  and  draw  therefrom  in 
copious  streams ; replenish  your  reservoirs ; fertilize  the  soil ; 
and  thus  produce  a rich  harvest  of  fruit,  which,  when  the 
earth  and  all  the  works  therein  are  burnt  up,  and  the  visible 
heavens  are  no  more,  will  increase  in  beauty,  and  flourish  for- 
ever on  the  shores  of  a blissful  immortality  ! 


. 

. 

. 

> 


. 


A 


DESCRIPTION  OF  THE  SIIASTERS. 

By  J.  J.  WEITBRECIIT, 

FOR  MANY  YEARS  A RESIDENT  IN  INDIA. 


A learned  Brahmin,  on  being  asked  how  many  volumes  their 
Shasters  contained,  replied,  “ Who  is  able  to  calculate  that  ? No 
man  can  number  them ; the  palace  of  the  Rajah  of  Burdwan 
would  not  contain  them  ; they  are  like  the  ocean,  unfathomable,, 
without  measure,  and  without  end.” 

That  celebrated  searcher  into  Hindu  mythology,  Sir  William 
Jones,  appeared  to  coincide  in  the  same  view,  when,  in  astonish- 
ment and  surprise,  he  exclaimed,  “ To  whatever  part  of  this 
literature  we  may  direct  our  attention,  we  are  every  where  struck 
with  the  thought  of  infinity.”  The  Iliad  of  Homer  numbers 
twenty-four  thousand  verses,  but  the  Mahabharat  of  the  Hindus 
four  hundred  thousand ; and  the  Purannas,  comprehending  only 
a small  portion  of  their  religious  books,  extend  to  two  millions  of 
verses. 

The  Hindus  divide  the  voluminous  masses  of  their  Shasters 
into  eighteen  parts,  asserting  that  they  contain  eighteen  distinct 
kinds  of  knowledge.  To  the  first  class  belong  the  Four  Yedas. 
The  Brahmins  believe  these  to  be  as  old  as  eternity.  They  also 
assert  that  they  were  communicated  to  mankind,  not  through  the 
medium  of  a mortal,  but  by  the  mouth  of  Brahma  himself. 

The  Yedas  consist  of  a compilation  of  prayers,  called  Mun- 
ii'us  ; and,  at  a later  period,  a collection  of  doctrines  and  precepts, 
which  are  called  Brahmanas , was  added.  They  detail  an  endless 
number  of  ceremonies  which  are  to  be  performed  by  the  priest, 
the  ascetic,  and  the  hermit,  at  their  religious  services. 

One  of  the  oldest  sages  of  Hindu  antiquity  collected  the 
Brahmanas,  or  religious  statutes  from  the  Yedas,  into  special 
tracts,  with  the  title  of  Upanishads.  This  compilation  is  a kind 
of  compendium  of  Hindu  theology,  generally  known  under  the 
appellation  of  Vedanta. 


238 


DESCRIPTION  OF  THE  SHASTERS. 


There  have  been  men,  professed  Christians,  who  have  spoken 
with  enthusiastic  admiration  of  the  Hindu  writings.  Their  primi- 
tive religion,  it  has  been  said,  contained  the  most  sublime  doc- 
trines, and  inculcated  the  most  pure  morality.  But  this  is  an 
egregious  delusion.  “ Many  an  object  appears  beautiful  when 
seen  at  a distance,  and  through  a mist  ; but,  when  you  approach 
it  nearer,  you  will  smile  at  the  deception.  As  you  become  more 
intimately  acquainted  with  the  Shasters,  you  must  feel  struck 
with  the  absurd  character  of  their  doctrines,  and  the  laxity  of 
their  morals.” 

The  second  class  of  sacred  books  treat  on  the  art  of  healing, 
music,  war,  architecture,  and  sixty-four  various  mechanical  arts. 
Hence  you  perceive  the  Shasters  of  the  Hindus  teach  not  merely 
religion,  but  every  kind  of  science  and  knowledge.  By  far  the 
most  numerous  class  of  Shasters  is  comprehended  in  the  poetical 
works  of  the  Purannas,  treating  on  the  creation  of  the  world, 
the  power  and  attributes  of  the  gods,  the  incarnations  of  Vishnu, 
&c.  Among  the  most  interesting  of  these  may  be  numbered  the 
Mahabharat  and  Bhagavat  Gita.  The  latter  contains  a description 
of  Krishna’s  life.  The  Ramayun,  an  epic  poem,  gives  a history 
of  Ram,  an  incarnation  of  Vishnu.  The  historical  details  afford 
remarkable  specimens  of  the  ancient  history  of  Hindustan.  In 
the  preface  of  the  Ramayun  it  is  stated,  “ He  who  constantly 
hears  and  sings  this  poem  will  obtain  the  highest  bliss,  and  will 
become  like  the  gods.” 

Besides  these,  there  is  an  endless  mass  of  writings,  counted 
sacred,  namely,  the  Nyay  Shasters,  the  Smritis,  the  Mimangsa, 
of  philosophical,  juristical,  and  metaphysical  tendency. 

The  age  of  the  Vedas  has  never  been  ascertained  wjth  any 
degree  of  certainty.  Some  enthusiastic  admirers  of  them  put 
them  far  before  the  time  of  the  deluge.  A learned  professor  in 
America  actually  requested  Sir  W.  Jones  to  search  among  the 
Hindus  for  the  Adamic  books.  The  amazing  credulity  of  skeptics 
and  unbelievers,  in  every  thing  except  the  records  of  the  Sacred 
Scriptures,  is  notorious.  The  latter  gentleman,  who  is  regarded 
as  one  of  the  most  profound  scholars  in  Hindu  antiquity,  con- 
cluded, from  internal  and  external  evidence,  the  age  of  the  Vedas 
to  be  about  three  thousand  years ; accordingly,  they  stand  in 
antiquity  nearest  to  the  books  of  Moses.  All  the  other  Sanscrit 
writings  are  of  more  recent  date. 

After  this  cursory  glance  into  the  impenetrable  chaos  of  Hindu 
Shasters,  we  proceed  a step  farther.  The  question  we  have  now 


DESCRIPTION  OF  THE  SHASTERS. 


239 


to  consider  is  this : What  view  has  the  Brahmin  of  a Divine 
Being  1 and  we  shall  be  sadly  mistaken  if  we  expect  to  find  in 
the  Hindu  Shasters  a confession  of  faith  laid  down  which  the 
learned  unifoimly  acknowledge  as  the  groundwork  of  their 
belief. 

As  a north-wester  hurricane  in  Bengal,  after  a glowing,  fiery, 
hot  day,  mingles  clouds  with  dust,  leaves,  wood,  and  earth,  in 
its  destructive  course,  so  we  find  in  the  wild  confusion  of  the 
Shasters  all  the  nobler  divine  thoughts,  and  purer  ideas  of  the 
majesty  of  God,  interwoven  and  mixed  up  with  the  most  puerile 
nonsense.  You  cannot  lay  your  hand  on  one  point  of  doctrine, 
which  is  not  in  conflict  with  another,  or  denied  by  some  rival 
system. 

The  Hindu,  however,  acknowledges  one  Supreme  Being  as 
the  ground  and  foundation  of  his  religion.  “ Ek  Brumho,  dit- 
tyo  nashti,”  — One  God,  and  beside  him  no  other,  — this  sentence 
is  become  a proverb,  and  is  in  the  mouth  of  every  Brahmin. 
His  writings  dignify  this  supreme  and  eternal  Being  with  the 
title  “ Brahm,”  which  is  to  be  carefully  distinguished  from 
Brahma,  an  emanation  of  the  former,  and  the  first  person  in  the 
Hindu  trinity.  The  Shasters  describe  Brahm  as  a being  without 
beginning  and  without  end,  almighty,  omniscient,  unchangeable  ; 
in  short,  as  being  possessed  of  all  the  divine  attributes,  as  the 
sublimest  conceptions  of  the  Holy  Scriptures  describe  Jehovah. 
This  being,  however,  all  spirit  and  without  form,  is  devoid  of 
qualities.  The  Shasters  declare  that  the  very  idea  of  allowing 
attributes  in  Brahm  renders  a multiplication  of  him  a necessary 
consequence.  For  this  very  reason,  the  Brahmin  will  not  allow 
the  God  of  the  Bible,  because  to  him  it  appears  impossible  and 
irrational  to  believe  that  spirit  can  act  and  create  without  being 
united  with  matter. 

Brahm  is  therefore  represented  without  mind,  without  will, 
without  consciousness  of  his  existence.  No  wonder  that  many 
Hindus,  in  going  one  step  farther,  declare  the  Supreme  is  noth- 
ing ; for  a spirit  without  power  and  energy  is  like  a thing  of 
nought.  Nevertheless,  it  is  asserted,  on  the  other  hand,  that  he 
enjoys  the  highest  beatitude,  — it  is  the  bliss  of  a deep,  uninter- 
rupted sleep. 

Brahm,  however,  must  one  day  have  awaked  from  his  long 
sleep : or,  in  other  words,  the  negative  character  of  his  existence 
must  have  changed  into  the  positive.  This  was  necessary  for 
calling  the  world  into  existence.  On  this  important  point,  the 


240 


DESCRIPTION  OF  THE  SHASTERS. 


different  philosophical  systems,  headed  by  their  respective  lead- 
ers, have  carried  on  a never-ceasing  warfare. 

Brahm  awoke,  say  the  Yedas,  and,  feeling  desire  arising,  said, 
“ Let  me  be  many.”  Forthwith  he  took  upon  himself  a material 
form  ; and  henceforth  he  is  like  a spider,  sitting  in  the  centre, 
spinning  out  his  interminable  threads,  and  fastening  what  he  pro- 
duces from  himself  to  the  right  and,  left,  towards  all  quarters  of 
the  infinite  vacuum. 

Here,  then,  the  shell  of  Hinduism  begins  to  open  ; the  creation 
of  the  world,  according  to  its  teaching,  is  nothing  more  or  less 
than  a manifestation  of  Brahm  in  visible  material  forms.  It  is  the 
most  perfect  system  of  pantheism.  The  cosmogony  of  the 
Shasters  runs  thus  : All  the  germs  or  seed  corns  of  the  world 
that  was  to  come  into  existence  were  condensed  in  the  shape  of 
an  egg,  and  the  supreme  took  possession  of  it  in  the  form  of 
Brahma.  One  year  of  the  creation,  or  one  thousand  jugs,  which, 
according  to  our  reckoning,  makes  three  hundred  millions  of 
common  years,  elapsed  before  the  egg  was  hatched.  During  that 
long  period,  it  was  swimming  like  a bubble  upon  the  mighty 
deep  or  chaos  ; its  brightness  resembled  that  of  a thousand  suns. 
At  last  it  broke,  and  Brahma  sprang  forth.  His  appearance  was 
terrific ; he  had  a thousand  heads,  a thousand  eyes,  and  a 
thousand  arms  — a suitable  complement  to  undertake  the  work  of 
creation.  Another  monstrous  being  escaped  from  the  egg  with 
him,  evidently  signifying  the  crude  materials  from  which  the 
great  mundane  machine  was  to  be  prepared.  The  hairs  of  this 
monster  were  the  trees  and  plants  of  the  forests,  his  head  the 
clouds,  his  beard  the  lightning,  his  breath  the  atmosphere,  his 
voice  the  thunder,  his  eyes  the  sun  and  moon,  his  nails  the 
rocks,  his  bones  the  mountains  of  the  earth.  When  the  egg  was 
fabricated,  Brahm,  as  creator,  retired  from  the  scene  ; and  hence- 
forth he  troubled  himself  no  lotiger  with  the  concerns  of  the 
world.  He  relapsed  into  his  former  sleep,  and  nothing  will  dis- 
turb him  in  his  dreams  until  the  time  when  the  dissolution  of  the 
present  universe  is  to  awaken  him  to  renewed  activity. 

No  temple  in  India  is  consecrated  to  this  “unknown  God.” 
The  reason  of  this  is  obvious:  the  Hindu  expects  nothing,  fears 
nothing,  hopes  nothing  from  a god  who  is  asleep,  wrapped  up  in 
sweet  dreams,  and  who  has  communicated  his  power  to  those 
who  are  now  managing  the  government  of  the  world  as  his  dele- 
gates. 

When  the  great  egg  opened,  it  brought  forth,  likewise,  the  three 


DESCRIPTION  OF  TIIE  SIIASTERS. 


241 


worlds,  viz.,  the  uppermost,  which  is  inhabited  by  the  gods,  the 
middle,  intended  for  the  dwelling-place  of  man,  and  the  infernal 
world,  destined  to  be  the  habitation  of  demons  and  all  sorts  of 
fearful  beings. 

The  earth,  according  to  the  description  of  the  Shasters,  is  a flat 
plain  of  circular  form,  resembling  the  water-lily,  measuring  four 
hundred  millions  of  miles  in  circumference.  The  inhabitable 
part  of  it  consists  of  seven  islands  of  similar  shape,  each  of  which 
is  surrounded  by  an  ocean.  The  innermost  island,  bounded  by 
the  ocean  of  salt  water,  is  called  Jampadrcip  ; the  second  island  is 
surrounded  by  a sea  consisting  of  the  juice  of  the  sugar-cane  ; 
the  sea  surrounding  the  third  contains  spirituous  liquors  ; the 
fourth,  clarified  butter ; the  fifth,  sour  milk  ; the  sixth,  sweet 
milk ; and  the  seventh  contains  sweet  water.  Beyond  the  latter 
there  is  a land  of  pure  gold,  but  inaccessible  to  man  ; and  far 
beyond  it  extends  the  land  of  darkness  and  the  hell.  The  earth 
is  resting  upon  an  enormous  snake  with  a hundred  heads,  and 
the  snake  upon  a tortoise.  Whenever  the  former  shakes  one  of 
his  heads,  an  earthquake  is  caused  thereby.  The  bigoted 
Brahmin  is  firmly  persuaded  of  the  indubitable  fact,  that  no  cir- 
cumnavigator of  the  globe  has  ever  succeeded  in  passing  beyond 
the  salt-water  ocean  ; and  let  the  English  become  ever  so  skilful 
in  the  art  of  navigation,  they  will  always  be  obliged  to  sail  with- 
in its  confines. 

In  the  centre  of  the  vast  plain  of  the  earth,  which  is  two 
hundred  and  fifty  thousand  miles  in  diameter,  the  loftiest  of  all 
mountains,  Sumeru,  rises  to  the  enormous  height  of  more  than  two 
hundred  thousand  miles.  It  is  crowned  with  three  golden  sum- 
mits, which  are  the  favorite  residences  of  Brahma,  Vishnu,  and  Shi- 
va. The  highest  clouds  reach  to  about  a third  part  of  the  height  of 
the  mountain.  At  the  foot  of  this  mountain  there  are  three  small- 
er hills,  placed  like  sentinels,  on  the  top  of  each  of  which  grows 
the  mangoe-tree,  above  two  thousand  miles  in  height..  These 
trees  bear  a fruit,  as  delicious  as  nectar,  which  measures  several 
hundred  feet  in  diameter.  When  it  falls  to  the  ground,  juice  ex- 
udes from  it,  whose  spicy  fragrance  perfumes  the  air  ; and  those 
who  eat  thereof  diffuse  a most  agreeable  smell  for  many  miles 
around  them.  The  rose-apple-tree  is  likewise  growing  on  those 
hills,  the  fruit  of  which  is  as  large  as  an  elephant,  and  so  full  of 
juice  that  at  the  season  of  maturity  it  flows  along  in  a stream, 
and  whatever  it  touches  in  its  course  is  changed  into  the  purest 

16 


242 


DESCRIPTION  OF  THE  SHASTERS. 


gold.  Here  is  a specimen  of  geography,  which  surpasses  all  out 
preconceived  and  short-sighted  notions  of  the  globe  we  inhabit ! 

I mentioned  above  that  the  cosmogonies  in  the  mythology  of 
the  Hindus  are  many.  One  of  the  most  popular  among  them 
deserves  to  be  noticed.  The  god  Vishnu  slept  in  the  depth  of 
the  ocean.  From  him  grew  a water-lily,  which  swam  on  the 
surface  of  the  water,  and  out  of  which  proceeded  Brahma,  to 
whom  the  gods  delivered  the  work  of  the  creation  of  the  uni- 
verse. In  order  to  accomplish  his  purpose,  he  led  for  a long  time 
the  life  of  an  ascetic.  But  he  was  unsuccessful.  The  disappoint- 
ment drove  him  into  a rage,  and  the  fears  gushed  from  his  eyes. 
Out  of  these  briny  drops  arose  gigantic  beings  of  terrific  shape. 
One  of  his  deepest  sighs  over  this  sad  catastrophe  produced  the 
god  Rodru,  that  is,  light  and  warmth,  who,  upon  Brahma’s 
request,  undertook  the  continuation  of  the  arduous  task.  But  it 
did  not  proceed  in  his  hands.  Brahma  was  therefore  obliged 
to  resume  it  again  ; and,  after  much  anxiety,  various  beings  issued 
from  his  fingers,  ears,  and  other  members.  The  work  then  ad- 
vanced with  more  success;  and  fire,  earth,  and  wind,  followed 
each  other  in  quick  succession. 

Upon  this,  Brahma  divided  himself  into  human  forms,  and 
created  men ; then  he  assumed  the  shape  of  a bullock,  and  after- 
wards that  of  a horse,  and  thus  produced  the  various  kinds  of 
four-footed  animals,  birds,  &c.  In  this  way  the  uncounted  mul- 
titudes of  animated  beings,  which  now  people  the  earth  and  other 
worlds,  rose  gradually  into  existence. 

Thus  yon  see  how  the  idea  of  pantheism  pervades  the  base 
fiction  of  this  very  absurd  and  immoral  history  of  the  creation. 
To  create  is,  in  fact,  nothing  but  a manifestation  of  Brahma  in 
new  forms  ; he  becomes  an  elephant,  a mountain,  a river ; and  * 
thus  he  produces  and  propagates  the  different  species  of  living 
beings.  The  whole  universe  is  a portion  of  himself.  In  this 
view  he  is  represented  in  the  Vedas  : “ Brahma  is  not  separated 
from  the  creation  : he  is  the  light  of  the  sun,  of  the  moon,  and 
of  the  fire  ; the  Vedas  are  the  breath  of  his  nostrils ; the  primi- 
tive elements  are  his  eyes;  the  shaking  movements  of  events  are 
his  laugh  ; his  sleep  is  the  destruction  of  the  world.  In  various 
forms  he  enlivens  the  creature  : in  the  form  of  fire,  he  digests 
their  nourishment;  in  the  form  of  air,  he  preserves  their  life  ; as 
water,  he  quenches  their  thirst ; as  the  sun,  he  ripens  the  fruits ; as 
the  moon,  he  gives  them  refreshing  sleep.  The  progress  of  time 
is  the  step  of  his  foot.  Brahma  hears  and  sees  every  thing.  Ho 


DESCRIPTION  OF  THE  SHASTERS. 


243 


cultivates  the  field ; he  is  turned  into  a cloud  to  give  it  moisture  ; 
he  becomes  corn  and  satisfies  mankind.  While  he  dwells  in  the 
body,  he  sustains  its  vital  warmth ; if  he  withdraw,  it  will  get 
cold  and  die.  He  destroys  sin  in  the  devout,  as  the  cotton 
thread  is  singed  in  the  fire.  lie  is  the  source  of  all  truth 
and  of  all  lies.  He  who  takes  his  refuge  to  him  will  become 
holy ; he  who  turns  his  face  from  him  will  become  a blasphemer.” 
Such  is  one  of  the  most  sublime  songs  which  the  priests  sing  in 
honor  of  their  Creator. 

The  distinction  of  caste  is  traced  in  its  origin  to  the  creation  of 
man.  By  successive  emanations  from  himself,  Brahma  called 
various  classes  of  mankind  into  existence.  First  the  Brahmin 
escaped  from  his  mouth,  as  the  representative  of  God  in  human 
form.  The  nature  of  his  birth  signified  him  to  be,  not  only  the 
highest  and  most  exalted  of  all  human  beings,  but  likewise  the 
intended  teacher,  and  the  mediator  between  the  gods  and  man- 
kind. From  the  arm  of  Brahma,  the  defence  of  the  body,  sprung 
the  Kshutryu,  or  the  caste  of  warriors ; the  object  of  whose  crea- 
tion was  evident,  from  the  nature  of  his  birth : he  was  to  protect 
the  people  by  his  powerful  arm,  and  to  shield  and  defend  his 
brethren  against  the  aggression  and  oppression  of  the  wicked. 
From  Brahma’s  breast  issued  the  Voishnu,  or  caste  of  merchants 
and  tradesmen,  to  provide  for  the  necessities  of  mankind  ; and 
from  the  humblest  member,  his  foot,  came  the  despised  Sudra,  or 
the  servile  caste.  Their  allotted  task  was  to  perform  every  kind 
of  menial  labor  for  their  nobler-born  brethren,  both  at  home  and  in 
the  field. 

The  Sudras  constitute  by  far  the  greatest  number  of  the  in- 
habitants of  Bengal ; and  probably  it  is  the  same  in  other  parts  of 
India.  For  thirty  centuries  past  have  those  unhappy  beings 
groaned  uuder  the  curse  of  the  haughty  Brahmin,  and  patiently 
borne  the  intolerable  burden.  “ What  God  has  appointed,”  say 
they,  “we  cannot  alter.”  So  holy  and  unchangeable  is  this  insti- 
tution of  castes,  in  the  eyes  of  the  people,  and  so  firm  is  the  belief 
of  the  Hindu  as  to  the  appointment  being  of  divine  authority, 
that  a transition  from  one  caste  to  the  other  is  absolutely  impos- 
sible. A prince  cannot  purchase  the  Brahminical  thread,  which 
is  the  badge  of  their  dignity,  for  millions.  As  a mouse  can  never 
be  changed  into  an  elephant,  or  the  thorn-bush  into  an  orange-tree, 
so  neither  can  a Sudra  be  turned  into  a Brahmin.  The  Brahmin 
may  sink  : if  he  offend  against  his  caste,  his  holiness  will  withdraw 
itself ; he  forfeits  his  nobility  and  is  degraded.  If  he  marry  the 


244 


DESCRIPTION  OF  THE  SHASTERS. 


daughter  of  a Sudra,  his  progeny  will  be  a sort  of  illegitimate 
caste.  Accordingly,  at  the  present  day,  Brahmins  of  the  first, 
second,  and  third  class,  are  met  with  in  India.  The  purest  and 
most  honored  are,  of  course,  those  who,  both  on  the  paternal  and 
maternal  side,  have  derived  their  descent  from  ancestors  of  pure 
blood. 

In  modern  times,  however,  the  castes  have  been  considerably 
intermixed  with  each  other.  The  Kshutryus  were  nearly  extir- 
pated, even  before  the  country  was  conquered  by  the  Mohamme- 
dans, because  they  resisted  the  dominion  of  the  Brahmins.  The 
Voishnus,  or  merchants’  caste,  is  no  longer  found  in  Bengal,  and 
it  is  believed  that  they  have  been  amalgamated  with,  and  lost 
among,  the  Sudras  ; while  these  latter  have,  especially  in  Southern 
India,  sunk  down  almost  to  a level  with  the  brute  creation. 

The  laws  of  the  Hindus  are  peculiarly  calculated  for  the 
preservation  of  the  power  and  authority  of  the  priests.  In  the 
time  when  Hinduism  was  in  its  flower,  the  Brahmin  could  in  no 
wise  be  touched.  The  prince  dared  not  execute  him,  though  he 
might  have  committed  every  possible  crime.  As  flesh  and  blood 
are  pervaded  in  him  by  divine  holiness,  his  moral  character  must 
be  judged  by  quite  a different  standard  to  that  of  the  Sudra.  A 
good  action  possesses  with  him  a much  higher  value  ; and  the 
most  hideous  crime  loses  in  his  case  a great  deal  of  its  heinous 
nature.  When  a Brahmin  robbed  his  Sudra  brother,  he  had  to 
pay  a fine  in  money  ; but,  when  the  latter  was  the  offender,  he 
had  to  be  burned  at  the  stake  ; and,  if  he  took  a Brahmin  by  his 
beard,  the  law  commanded  his  hands  to  be  cut  off.  Yea,  the 
revenge  of  this  hateful  priest  pursued  the  poor  wretch  into  the 
other  world  ; for,  if  a Sudra  should  meet  him  in  an  irreverential 
manner,  he  will  after  death  become  a tree  ; and,  should  he  venture 
to  cast  an  angry  glance  at  him,  Yama,  the  god  of  the  lower  regions, 
will  tear  out.  his  eyes  ; or,  if  he  beat  the  Brahmin  but  with  a straw, 
he  will  in  twenty  transmigrations  be  born  of  impure  beasts. 

India  is,  like  Italy,  a paradise  for  priests.  All  the  offerings 
which  the  Hindu  presents  to  his  gods  fall,  as  a matter  of  course, 
to  the  Brahmin.  He  that  feeds  a number  of  them  has  the 
promise  of  all  the  blessedness  of  heaven.  The  dying  Hindu, 
who  leaves  him  in  his  will  some  of  his  goods  and  cattle,  will, 
freed  from  sin,  enter  forthwith  into  Shiva’s  heaven.  He  who 
sells  his  cow  will  go  to  hell ; but,  if  he  make  it  over  to  a Brah- 
min, he  will  go  to  heaven.  He  who  presents  him  an  umbrella 
will  be  protected  against  the  injurious  influence  of  the  sun  ; if 


SPECIMENS  OF  THE  SHASTEHS. 


245 


any  one  will  give  him  a pair  of  shoes,  his  feet  will  not  be 
blistered  on  a journey  ; and  if  a person  honor  him  with  gilts  of 
aromatic  spices,  he  will  be  preserved  from  offensive  smells  and 
exhalations  all  his  days. 

The  husbandman  may  not  cultivate  his  field,  — he  may  not  put 
the  sickle  into  the  ripe  corn,  — without  first  giving  the  Brahmin  his 
due.  He  is  the  first  at  court,  and  in  attendance  on  the  Rajah. 
In  the  most  fertile  parts  of  the  country,  in  towns  and  villages, 
where  the  inhabitants  are  in  comfortable  circumstances,  Brahmins 
are  found  in  the  greatest  numbers.  In  the  western  parts  of 
Bengal,  where  forests  abound,  and  where  the  ground  is  less  pro- 
ductive, they  are  but  rarely  seen  ; they  “love  to  eat  the  fat,  and 
drink  the  sweet,”  and  have  taken  good  care  to  obtain  both  for 
their  portion. 


SPECIMENS  OF  THE  SHASTERS. 

From  the  Shiva  Puran,  Part ■ II. 

SUTA’S  NARRATIVE. 

“ Hear,  O Rishi ! * a most  excellent  and  sin-destroying  nar- 
rative, which  l will  relate  as  I heard  it  with  other  Rishis  from 
Vyasa.  Formerly  there  was  a famous  Rishi,  named  Gautama , 
and  his  virtuous  wife  was  named  Ahalya  ; with  her  he  performed, 
during  a thousand  years,  a rigorous  tapas  t in  the  southern  coun- 
try, near  the  mountain  Brahmadri.  At  this  time  a drought  had 
desolated  the  country,  and  neither  moisture  nor  rain  had  the 
earth  experienced  for  a hundred  years  ; water  there  was  not ; and 
ascetics,  men,  birds,  and  beasts,  died  every  where.  On  beholding 
this  lamentable  state,  Gautama,  having  reflected,  performed  for 
six  months  the  severest  mortifications  in  honor  of  Yaruna ; at 
the  termination  of  which  the  god  appeared  to  him  and  thus 
said : ‘ I am  propitiated  by  thee,  O holy  devotee ! Demand 
whatever  boon  thou  wishest,  and  I will  grant  it.’  Gautama  then 
requested  rain ; but  Varuna  replied,  ‘ How  can  I transgress 
the  divine  command  ? Ask  some  other  boon,  which  it  may  be 

* Saint. 

f A tapas  is  a course  of  severe  penance,  either  to  propitiate  a divinity  or  for 
other  purposes,  and  the  advantage  derived  from  it  is  always  superhuman. 


246 


SPECIMENS  OF  THE  SHASTERS. 


in  my  power  to  bestow  upon  thee.’  On  hearing  this,  Gautama 
said,  ‘ 0 god ! if  thou  art  pleased  with  me,  and  willing  to 
grant  me  a favor,  I will  request  that  which  thou  catist  easily 
perform : cause,  then,  to  appear  a hermitage  which  shall  surpass 
all  others  in  beauty,  and  shaded  from  the  sun  by  fragrant  and 
fruit-bearing  trees,  where  men  and  women  by  holy  meditation 
shall  be  liberated  from  pain,  sorrow,  and  anxiety ; and  also,  as 
thou  art  the  lord  of  water,  let  it  enjoy  a perennial  fountain.’ 
Yanina  replied,  ‘So  be  it ; ’ and  then,  causing  a pit  to  be  filled 
with  water,  he  thus  said : ‘ This  water  shall  remain  unex- 
hausted, and  thy  name  shall  become  celebrated  by  this  reservoir 
becoming  a place  of  pilgrimage.’  Having  thus  spoken,  Yaruna 
disappeared.  In  this  manner  did  Gautama  obtain  water,  with 
which  he  performed  in  due  manner  the  daily  ceremonies.  He 
sowed,  also,  rice  for  holy  offerings,  and  watered  it  from  this  inex- 
haustible fountain  ; and  grain  of  various  kinds,  trees,  flowers, 
and  fruits  adorned  his  hermitage.  Thus  the  grove  of  Gautama 
became  the  loveliest  on  the  terrestrial  orb ; and  there  resorted 
ascetics,  birds,  and  beasts,  to  live  in  happiness ; and  there, 
likewise,  holy  men  fixed  their  abode  with  their  sons  and  disci- 
ples. In  this  grove  none  knew  sorrow,  and  gladness  alone  pre- 
vailed. But  listen  to  what  afterwards  happened. 

“ On  one  day  Gautama  had  sent  his  disciples  to  bring  water  ; 
but,  when  they  approached  the  fountain,  some  Brahmin  women 
who  were  there  prevented  them,  and  scoffingly  called  out, 

‘ YVc  are  the  wives  of  holy  anchorets;  after  we  have  filled  our 
pitchers,  you  may  then  draw  water.’  The  disciples  returned, 
and  mentioned  this  circumstance  to  the  wife  of  Gautama ; 
and  Ahalya,  having  consoled  them,  proceeded  herself  to  the 
fountain,  and,  having  drawn  water,  brought  it  to  her  husband. 
Thus  she  did  daily  ; and  the  other  Brahmin  women  not  only 
scoffed  her,  but  at  length  went,  and  thus  each  falsely  addressed  her 
husband  : ‘ My  lord ! Ahalya  daily  taunts  me  and  the  other 

Brahmin  women,  and  I have  no  other  resource  than  thee.  Vio- 
lence, falsehood,  deceit,  foolishness,  covetousness,  and  inconsid- 
erateness, are  the  innate  vices  of  women  ; and,  alas ! of  what 
avail  will  holy  meditation  be  to  me  if  I suffer  every  day  the 
reproaches  of  Ahalya  ? ’ Each  husband,  having  heard  these 
words,  revolved  them  in  his  mind,  ar.d  thought  that  they  could 
not  be  true,  and  that  they  would  be  guilty  of  ingratitude  if  they 
noticed  them.  But  their  wicked  wives  every  day  reproached 
them  for  not  affording  them  redress ; and  at  length,  one  day,  as 


SPECIMENS  OF  THE  SH ASTERS. 


247 


they  were  passing  through  the  grove,  they  overheard  their  wives 
making  the  same  complaints  to  Gautama,  and  therefore  believed 
that  what  they  had  said  was  true.  The  devotees,  having  then 
assembled  together,  began  to  consult  respecting  the  manner  in 
which  they  might  resent  this  injury,  so  that  their  revenge  might 
not  appear  to  proceed  from  them  ; and,  after  deliberation,  deter- 
mined on  invoking  the  assistance  of  Ganesha.  They  then  pro- 
pitiated him  with  offerings  of  durwa,  lotoses,  and  rice ; of 
vermilion,  sandal-wood,  and  incense  ; of  rice-milk,  cakes,  and 
sweetmeats  ; and  with  prostrations,  prayers,  and  burnt-offerings. 
Well  pleased,  the  god  appeared  and  thus  spoke  : ‘ I am  propi- 
tiated : say,  what  boon  do  you  desire  ? ’ They  replied,  ‘If  thou 
art  willing  to  grant  us  a favor,  contrive  to  remove  Gautama  from 
his  hermitage  ; for,  if  we  adopt  any  means  for  that  purpose,  we 
shall  expose  ourselves  to  censure.’  Ganesha  answered,  ‘ To  injure 
or  destroy  a man  who  is  free  from  blame  is  not  just ; and  to  return 
evil  for  good  will  be  productive  of  sorrow,  and  not  of  benefit. 
Whoever  performs  holy  meditation  will  obtain  the  happiest  result ; 
but  the  injuring  of  another  will  destroy  the  advantages  which 
would  be  derived  from  it.  Gautama  has  given  you  gold,  and  you 
wish  to  return  glass ; but  that  which  is  right  ought  to  be  per- 
formed.’ Having  heard  these  words,  the  devotees,  from  mental 
delusion,  thus  replied : ‘Olord!  we  entreat  thee  to  do  what  we 
have  requested,  as  we  desire  no  other  favor.’  Ganesha  then 
said,  ‘Good  cannot  produce  evil,  nor  evil  g^od:  from  its  very 
essence,  evil  must  produce  misery,  and  good  happiness.  Gautama 
will  enjoy  happiness  from  his  holy  meditation  ; but  sorrow  alone 
can  result  from  your  present  wish.  But  you  are  deluded  by 
female  fascination,  and  you  cannot,  therefore,  discriminate 
between  good  and  evil.  I will,  however,  comply  with  your 
request ; though  you  will  undoubtedly  hereafter  regret  having 
made  it.’  Having  thus  spoken,  Ganesha  disappeared. 

“ Gautama,  unacquainted  with  the  evil  intentions  of  the  devo- 
tees, joyfully  performed  each  day  the  sacred  ceremonies ; but  one 
day,  being  in  a field  of  rice  and  barley,  Ganapati,  having  assumed 
the  form  of  an  extremely  debilitated  cow,  appeared  there  trem- 
bling, and  scarcely  able  to  move,  and  began  to  eat  the  rice  and 
barley.  Observing  this,  the  compassionate  Gautama  lifted  a 
stalk  of  grass  and  struck  the  cow  with  it,  in  order  to  drive  her 
away  ; but  scarcely  was  she  touched  with  the  stalk  when  she 
dropped  on  the  ground,  and  immediately  died,  while  all  the 
devotees  beheld  what  passed  with  looks  of  distress.  The 


248 


SPECIMENS  OF  THE  SHASTERS. 


holy  men  and  their  lovely  wives  then  exclaimed,  ‘ O Gautama! 
what  hast  thou  done  ? ’ Gautama,  also,  in  amazement,  thus 
addressed  Ahalya  : 1 What  an  accident ! How  can  I have  incurred 
the  anger  of  the  gods  ? what  shall  I do  ? where  shall  I go  ? thus 
involved  in  the  guilt  of  the  murder  of  a cow  ! ’ The  devotees  at 
the  same  time  thus  reproached  him  : ‘ Alas  ! O holy  Rishi  ! of 
what  avail  has  been  thy  knowledge  ? Alas  ! of  what  avail  thy 
burnt-offering  and  thy  strict  performance  of  every  ceremony  ? ’ 
In  the  same  manner,  their  wives  thus  reproached  the  wife  of 
Gautama:  ‘Alas  ! Ahalya,  of  what  avail  have  been  thy  wisdom, 
and  the  universal  respect  shown  to  thee?  Alas!  of  what  avail 
thy  virtue  and  piety  ? ’ Thus  they  reviled  Gautama  and  his 
wife,  and  then  exclaimed  to  each  other,  ‘ Let  us  not  look  on  the 
face  of  this  slayer  of  a cow  : whoever  looks  on  his  countenance 
will  become  equally  guilty  ; and  whoever  approaches  his  hermit- 
age, that  man’s  offerings  neither  will  fire  nor  the  manes  receive.’ 
Thus  reviling  Gautama,  they  all  threw  stones  at  him.  Gautama 
then  exclaimed,  ‘ Alas  ! alas  ! what  shall  I do  ? I swear,  O holy 
men ! that  I will  depart  from  this  place.’  Having  thus  spoken, 
he  removed  to  a distant  spot,  and  there  erected  a hermitage  ; but 
as  long  as  this  sin,  falsely  imputed  to  him,  remained  unexpiated, 
he  could  perform  no  holy  ceremony,  and  his  wife  continued  ex- 
posed to  the  insults  of  the  other  Brahmin  women  ; and  thus 
Gautama  suffered  the  greatest  misery.  At  length,  after  a short 
time,  Gautama  assembled  the  holy  men,  and  thus  addressed 
them : ‘ Have  compassion  on  me,  and  acquaint  me  with  the  cere- 
monies by  which  my  sin  may  be  expiated  ; for  without  instruc- 
tion no  good  act  can  be  effected.’  The  Brahmins  then  consulted 
together  respecting  the  penance  which  ought  to  be  prescribed, 
while  Gautama  stood  at  a distance  in  an  humble  posture;  and, 
after  deliberation,  they  thus  said  : ‘ Sin  can  never  be  expiated 
except  by  suitable  purification  : for  this  purpose,  therefore,  do 
thou  circumambulate  the  whole  earth,  and,  on  returning  here, 
circumambulate  a hundred  times  the  mountain  of  Brahma,  and 
thus  thou  wilt  be  purified ; or  make  ablutions  in  the  Ganges,  and 
on  its  banks,  having  made  ten  millions  of  earthen  lingams, 
worship  the  god  whose  symbol  is  the  lingam,  and  then  perambu- 
late the  sacred  mountain  and  bathe  in  the  hundred  holy  pools. 
By  these  means  thy  sin  will  be  expiated.’  Having  heard  these 
words,  Gautama  first  circumambulated  the  holy  mountain  ; and 
afterwards,  as  directed,  formed  the  earthen  lingams,  in  order  that 
he  might  be  restored  to  his  pristine  purity.  He  then,  with 


SPECIMENS  OF  THE  SH ASTERS. 


249 


Alialya,  aiul  his  disciples,  worshipped  Shiva  with  the  holiest 
rites  and  most  intense  devotion.  At  length  the  lord  of  the 
mountain-born  goddess  descended  from  the  summit  of  Kailasa 
and  thus  addressed  him : ‘ Say,  what  boon  dost  thou  desire  ? ’ 
On  beholding  that  form  divine,  a sight  of  which  is  so  difficult  to 
be  obtained,  Gautama  was  filled  with  delight,  and,  having 
reverenced  the  mighty  god  with  laudatory  strains,  requested  that 
he  would  liberate  him  from  the  guilt  that  he  had  incurred.  Shiva 


Gautama,  or  Budh. 

replied,  ‘ Happy  art  thou,  O mighty  Rishi ! and  the  fruit  of  all 
thy  pious  acts  hast  thou  obtained,  for  thou  art  free  from  sin. 
Thou  hast  been  deceived  by  these  wicked  men,  for  even  the 
three  worlds  become  purified  by  thy  presence.  How,  then,  canst 
thou  be  polluted  by  an  act  committed  by  these  evil-minded  men. 


250 


SPECIMENS  OF  THE  SHASTERS. 


and  who  will  suffer  for  it  hereafter  ? ’ Shankara  * theu  explained 
to  him  all  their  wickedness  and  ingratitude,  and  Gautama 
listened  with  astonishment ; and  after  Shankara  had  ceased 
speaking,  he  thus  said  : ‘ These  Brahmins  have  done  me  the 
greatest  favor,  for,  if  it  had  not  been  for  their  act,  I should  not 
have  enjoyed  the  felicity  of  beholding  thee,  O lord ! ’ Pleased 
with  these  words,  Shiva  again  expressed  his  satisfaction  with  the 
piety  and  devotion  of  Gautama,  and  desired  him  to  ask  a boon. 
Gautama  replied  that  all  he  entreated  was,  that  the  Ganga  [the 
River  Ganges]  might  there  appear,  in  order  that  he  might  purify 
himself  in  it.  With  this  request  Shiva  complied;  and  the  conse- 
quence was  the  establishment  of  the  sacred  place  of  pilgrimage  at 
Trimbucka,  on  the  Godavery.” 

Gautama  is  the  principal  divinity  of  the  Burmese.  According 
to  tradition,  he  was  so  offended  with  the  Brahmins  that  he  de- 
termined to  separate  himself  from  them  and  establish  a new 
religion. 


From  the  Matsya  Puran. 

A DELUGE. 

Suta,  addressing  the  Sages  : — “ Formerly,  there  was  a king 
named  Manu,  distinguished  by  every  virtue ; who,  having  re- 
signed his  kingdom  to  his  son,  withdrew  to  a certain  spot,  and 
there,  indifferent  to  pain  and  pleasure,  performed  the  severest 
devotional  penance  for  a hundred  thousand  years.  At  length 
Brahma  appeared  to  him  and  said,  ‘ Choose  whatever  boon  thy 
mind  desires.’  The  king,  bowing  to  Brahma,  thus  replied : 
‘ From  thee  one  most  excellent  boon  I crave  ; and  wish  that, 
when  the  pralaya  takes  place,  I may  be  preserved  from  that 
destruction  in  which  all  things  movable  and  immovable  shall  be 
involved.’  ‘ So  be  it,’  Brahma  replied,  and  then  disappeared  ; 
and  the  angels  rained  on  the  king  from  heaven  a shower  of 
flowers. 

“ Some  time  after,  as  near  his  hermitage  he  was  offering  water 
to  the  manes,  a small  fish  came  into  his  hands  along  with  the 
water ; and  the  compassionate  king,  in  order  to  preserve  it, 
placed  it  in  a small  vessel.  But  in  one  night  it  increased  sixteen 
inches  in  size,  and  exclaimed,  ‘ Save  me  ! save  me  ! ’ The  king 

• Shankara  is  nnotlier  name  for  Shiva.  Some  of  the  Hindu  divinities  have 
many  names,  and  they  are  used  interchangeably,  to  prevent  repetition. 


The  Chinese  Dtuih. 


SPECIMENS  OF  THE  SHASTERS. 


253 


then  successively  threw  it  in  a jar,  a well,  a lake,  and  a river  ; 
but,  in  each  night,  the  fish  grew  larger,  and  entreated  a more 
roomy  place  of  abode.  At  length  the  king  threw  it  into  the  sea, 
when  it  immediately  occupied  with  its  bulk  the  whole  ocean. 
Manu,  then  alarmed,  exclaimed,  ‘ What  god  art  thou  ? or  canst 
thou  be  any  other  than  Yasudeva,  whose  form  has  thus  expanded 
to  such  immensity  ? I know  thee  now  ; but  why  hast  thou  thus 
pained  me,  by  assuming  the  form  of  a fish,  O Keshava  ! Praise 
be  to  thee,  O Vishnu,  lord  of  the  universe  ! ’ The  lord  replied, 
* Excellent ! excellent ! Thou  hast  discovered  the  truth,  0 
sinless  one  ! Know  that  in  a short  time  this  earth  shall  be  sub- 
merged in  water,  and  that  this  ship  has  been  prepared  by  all  the 
gods  for  thy  preservation.  When,  therefore,  the  deluge  takes 
place,  enter  this  ship,  and  take  with  thee  all  kinds  of  seeds,  and 
of  animals  that  are  produced  from  heat,  from  eggs,  or  from  the 
womb  ; and  fasten  it  to  this  horn  of  mine.  Thus  shalt  thou  be 
preserved,  and  after  the  deluge  has  ceased,  shalt  thou  become, 
on  the  renovation  of  the  world,  the  progenitor  of  all  beings  ; and 
thus  shall  a holy  devotee,  steadfast  in  ascetic  practices,  and  com- 
pletely conversant  in  divine  knowledge,  become,  at  the  beginning 
of  the  Krita  Yug,  the  lord  of  a manwantara.’  Having  thus 
spoken,  the  lord  disappeared,  and  Manu  continued  his  devotions 
to  Vasudeva  until  the  deluge  took  place,  as  foretold  by  Vishnu; 
and  then  Janardana  appeared  in  the  form  of  a horned  fish ; and, 
while  the  ship  into  which  Manu  had  entered  was  attached  to  its 
horn,  Vishnu,  under  the  form  of  this  fish,  in  answer  to  the  ques- 
tions of  Manu,  revealed  unto  him  the  Matsya  Puran.” 

From  the  Bhagawat,  Book  III.  Chap.  13. 

THE  EARTH  RAISED  FROM  THE  WATERS  OF  A DELUGE. 

“ Parameshti,  then,  beholding  the  earth  sunk  amidst  the 
waters,  long  meditated  on  the  means  by  which  it  might  be  re- 
placed in  its  former  situation.  ‘ Whose  divine  aid,’  he  thought, 
‘ shall  I implore  to  upraise  from  the  deep  abyss  that  earth  which 
I formerly  created  ? That  lord  from  whose  heart  I sprang  can 
alone  effect  this  mighty  work.’  As  Brahma  thus  resolved, 
suddenly  from  his  nostrils  sprang  a young  boar,  no  larger  than 
the  thumb  ; but,  as  he  viewed  it,  in  an  instant  it  wonderfully  in- 
creased to  the  size  of  a mighty  elephant.  The  Rishis  Prajapatis, 
Rumaras,  and  Manu,  beholding  the  boar-like  form  in  astonish- 
ment, thus  in  their  minds  conjectured  : ‘ What  can  be  this  delu- 


254  crrciMENS  of  the  shasters. 

sive  form  of  a boar,  since,  in  reality,  it  must  be  of  a divine 
nature  ? How  wonderful  that  it  should  spring  from  Brahma’s 
nostrils  no  larger  than  the  top  of  the  thumb,  and,  in  an  instant, 
become  equal  to  a mighty  mountain ! Can  it  be  that  mighty 
lord,  on  whom  we  meditate  with  minds  devout  ? ’ While  thus 
they  thought,  that  lord,  who  was  the  primeval  victim,  emitted  a 
sound  loud  as  thunder,  and,  as  the  eight  regions  reechoed  the 
sound,  Brahma  and  his  sons  were  delighted  ; for  they  hence 
knew  the  lord,  and,  their  anxiety  being  dissipated,  the  pure  in- 
habitants of  Janalok,  Tapalok,  and  Satyalok,  united  in  addressing 
to  him  their  holy  praise.  Pleased  with  these  praises,  the  won- 
drous boar  displayed  himself  like  a vast  mountain,  with  tail 
erect,  mane  waving,  his  bristles  sharp  as  lances,  and  hoofs  strik- 
ing the  sky,  and  snuffing,  in  imitation  of  a boar,  to  discover  the 
earth.  Then  he  of  the  terrible  tusk,  with  terror-divested  eyes 
regarding  those  who  were  adoring  him,  like  a sportive  elephant 
dived  into  the  abyss  of  waters  ; and  the  waters  being  divided,  as 
if  a thunderbolt  vast  as  a mountain  had  fallen  precipitately  into 
them,  resounded  like  the  thunder;  and,  raising  in  pain  its  wide 
billows,  the  abyss  profound  exclaimed,  ‘ Save  me,  O lord  of  sac- 
rifice ! ’ Thus,  subduing  the  waters  with  his  sharp  hoofs,  he 
reached  their  utmost  extremity,  and  saw  lying  there  the  earth, 
which  he  had  originally  intended  for  the  abode  of  souls.  Having 
then  slain  the  demon  Hiranyaksha,  he  uplifted  it  on  his  tusks 
from  the  dark  abyss,  and  Brahma  and  his  sons  extolled  his 
wondrous  power.” 

From  the  Padma  Puran , Chap.  5. 

DAKSHA’S  SACRIFICE. 

Pulastya , addressing  Bhishma: — “ Formerly,  O Bhishma  ! 
Daksha  prepared  a sacrifice  at  Gungadwara,  to  which  came  all  the 
immortals  and  divine  sages.  At  this  festival  celestial  viands 
abounded.  The  consecrated  place  of  sacrifice  extended  for  several 
yojanas.  Numerous  altars  were  erected.  The  sacred  rites  and 
ceremonies  were  duly  performed  by  Vasishta,  Angiras,  Yrihaspati, 
and  Narada  ; and  Vishnu  protected  the  sacrifice.  But  Sati  thus 
addressed  her  father : ‘ My  lord  ! all  the  immortals,  the  divine 
sages,  and  my  sisters  with  their  husbands,  adorned  in  the  costli- 
est manner,  have  honored  this  festival  with  their  presence  ; and  I 
observe  that  not  a single  one  has  been  uninvited  except  my  hus- 
band. But,  unless  he  attend,  empty  will  be  all  these  rites,  and 


Vishnu.  Huneinan.  Huneman 


. 

. 


SPECIMENS  OF  THE  SHASTERS. 


257 


productive  of  no  advantage.  Say,  then,  has  it  been  through 
forgetfulness  that  thou  didst  not  invite  my  lord  ? ’ On  hearing 
these  words,  Daksha,  with  parental  affection,  placed  his  youthful 
daughter,  who  showed  such  fondness  for  her  husband,  in  his  lap, 
and  thus  replied : ‘ Listen,  my  darling ! while  I explain  the 
reason  why  thy  husband  has  not  been  invited.  It  is  because  that 
he  is  the  bearer  of  a human  skull,  a delighter  in  cemeteries,  ac- 
companied by  ghosts  and  goblins,  naked  or  merely  clothed  with 
a tiger’s  or  elephant’s  skin,  covered  with  ashes,  wearing  a neck- 
lace of  human  skulls,  ornamented  with  serpents,  always  wander- 
ing about  as  a mendicant,  sometimes  dancing  and  sometimes 
singing,  and  neglecting  all  divine  ordinances.  Such  evil  prac- 
tices, my  darling ! render  thy  husband  the  shame  of  the  three 
worlds,  and  unworthy  to  be  admitted  at  a sacrifice  where 
Brahma,  Vishnu,  and  all  the  immortals  and  divine  sages,  are 
present.’  He  ceased,  and  Sati,  incensed  by  his  words,  with 
anger-inflamed  eyes  thus  spoke : ‘ That  god  is  the  lord  of  the 
universe,  from  whom  all  things  and  beings  have  received  their 
rank  and  station,  and  wh(?se  supreme  excellence  no  tongue  is 
able  to  declare  ; and,  though  delighting  in  cemeteries,  covered 
with  ashes,  and  adorned  with  human  bones  and  serpents,  he  is 
the  creator,  the  provider,  and  the  preserver.  It  was  alone  through 
the  favor  of  Rudra  [Shiva]  that  Indra  obtained  heaven  ; through 
the  will,  also,  of  Rudra,  Brahma  creates  ; and,  were  it  not  for 
Rudra,  how  could  Vishnu  have  the  power  to  preserve  ? If, 
therefore,  I have  derived  might  from  my  devotion,  and  if  I be 
beloved  by  Rudra,  since  thou  hast  despised  him,  this  sacrifice 
shall  be  undoubtedly  destroyed.’  Having  thus  spoken,  Sati  fixed 
her  mind  in  profound  abstraction,  and  by  her  own  splendor  con- 
sumed her  body,  while  all  the  immortals  exclaimed  in  astonish- 
ment, 1 How  wonderful ! ’ On  being  informed  of  this  event, 
Shiva,  much  afflicted,  collected  myriads  of  ghosts,  goblins,  and 
demons,  and  hastened  to  Daksha’s  place  of  sacrifice  ; which  he 
completely  destroyed,  after  having  vanquished  all  the  immortals 
that  opposed  him.” 

From  the  Skanda  Puran,  the  Chapter  entitled  uKapardi 
Mahatmyam .” 

GANESA  CREATED. 

Shiva,  addressing  Parvati:  — “Formerly,  during  the  twilight 
that  intervened  between  the  Dwapara  and  Kali  Yugs,  women, 

17 


258 


SPECIMENS  OF  THE  SHASTERS. 


barbarians,  Sudras,  and  other  workers  of  sin,  obtained  en- 
trance into  heaven  by  visiting  the  celebrated  temple  of  Somesh- 
wara.  Sacrifices,  ascetic  practices,  charitable  gifts,  and  all  the 
other  prescribed  ordinances  ceased,  and  men  thronged  only  to 
the  temple  of  Shiva.  Hence  old  and  young,  the  skilled  in  the 
Vedas  and  those  ignorant  of  them,  and  even  women  and  Sudras, 
ascended  to  heaven,  until  at  length  it  became  crowded  to  excess. 
Then  Indra  and  the  gods,  afflicted  at  being  thus  overcome  by 
men,  sought  the  protection  of  Shiva,  and  thus  with  reverence 
addressed  him  : ‘ O Shankara ! by  thy  favor  heaven  is  pervaded 
by  men,  and  we  are  nearly  expelled  from  it.  These  mortals 
wander  wherever  they  please,  exclaiming,  “ I am  the  greatest ! 
I am  the  greatest ! ” and  Dharma  Rajah,  beholding  the  register  of 
their  good  and  evil  deeds,  remains  silent,  lost  in  astonishment. 
For  the  seven  hells  were  most  assuredly  intended  for  their  recep- 
tion ; but,  having  visited  thy  shrine,  their  sins  have  been  re- 
mitted, and  they  have  obtained  a most  excellent  futurity.’  Shiva 
replied,  1 Such  was  my  promise  to  Soma,  nor  can  it  be  infringed ; 
and  all  men,  therefore,  who  visit  the  temple  of  Someshwara  must 
ascend  to  heaven.  But  supplicate  Parvati,  and  she  will  contrive 
some  means  for  extricating  you  from  this  distress.’  The  gods 
then  kneeling  before  Parvati,  with  folded  hands 
and  bended  heads,  thus  invoked  her  assistance  with 
laudatory  strains  : ‘ Praise  be  to  thee,  O supreme 
of  goddesses,  supporter  of  the  universe ! Praise 
be  to  thee,  O lotos-eyed,  resplendent  as  gold  ! 

Praise  be  to  thee,  O beloved  of  Shiva,  who 
createst  and  destroyest ! Praise  be  to  thee,  O 
mountain-born  ! Praise  be  to  thee,  O Kalarattri, 

O Durga,  who  pervadest  the  universe,  and  art 
the  sole  substance  from  which  all  female  forms, 
whether  mortal  or  immortal,  originate  ! Grant  us 
thy  aid,  and  save  us  from  this  fearful  distress  ! ’ 

Having  heard  the  supplication  of  Indra  and  the 
gods,  thou,  O goddess!  wert  moved  with  com- 
passion, and,  gently  rubbing  thy  body,  there  was 
thence  produced  a wondrous  being  with  four 
arms  and  the  head  of  an  elephant ; when  thou 
thus  addressedst  the  gods : ‘ Desirous  of  your  advantage  have  I 
created  this  being,  who  will  occasion  obstacles  to  men,  and, 
deluding  them,  will  deprive  them  of  the  wish  to  visit  Somana- 
tha,  and  thus  shall  they  fall  into  hell.’  This  jieard,  the  gods 


The  Hindu  Serpent  God.  Colossal  Bust  of  Shiva  at  Elephanta.  Shiva. 


Hr  it  ifiJL  ! 

' 


\ 


I 


SPECIMENS  OF  THE  SHASTEKS. 


261 


were  delighted,  and  returned  to  their  own  abodes,  relieved  from 
all  fear  of  mankind.” 

From  the  Lainga  Puran,  Part  II.,  Chap.  100. 

KALI  CREATED. 

Suta  thus  spoke : — “ Formerly  a female  Asura,*  named 
Daruka,  had  through  devotion  obtained  such  power,  that  she  con- 
sumed like  fire  the  gods  and  Brahmins.  But,  as  she  was  at- 
tended by  a numerous  host  of  female  Asuras,  Vishnu,  and  all  the 
gods,  were  afraid  to  engage  in  battle  with  her,  lest  they  should 
incur  the  sin  of  feminicide.  They  in  consequence  proceeded  to 
Shiva,  and  with  laudatory  strains  entreated  his  assistance  ; and 
he  then,  regarding  Devi,  thus  addressed  her : ‘ Let  me  request,  O 
lovely  one  ! that  thou  wouldst  now,  for  the  benefit  of  the  uni- 
verse, effect  the  destruction  of  this  Daruka.’  Having  heard  these 
words,  Parvati  created  from  her  own  substance  a maiden  of  black 
color,  with  matted  locks,  with  an  eye  in  her  forehead,  bearing  in 
her  hands  a trident  and  a skull,  of  aspect  terrible  to  behold,  and 
arrayed  in  celestial  garments  and  adorned  with  all  kinds  of  orna- 
ments. On  beholding  this  terrific  form  of  darkness,  the  gods 
retreated  in  alarm.  Parvati  then  created  innumerable  ghosts, 
goblins,  and  demons;  and,  attended  by  these,  Kali  in  obedience 
to  her  order,  attacked  and  destroyed  Daruka,  and  removed  the 
distress  of  the  world.” 

This  legend  concludes  in  the  following  singular  manner  : 
“ Shiva  also  appeared  as  an  infant  in  a cemetery  surrounded  by 
ghosts,  and  on  beholding  him  Kali  took  him  up,  and,  caressing 
him,  gave  him  her  breast.  He  sucked  the  nectareous  fluid  ; but 
becoming  angry,-  in  order  to  divert  and  pacify  him,  Kali,  clasping 
him  to  her  bosom,  danced  with  her  attendant  goblins  and  demons 
amongst  the  dead  until  he  was  pleased  and  delighted  ; while 
Vishnu,  Brahma,  Indra,  and  all  the  gods,  bowing  themselves, 
praised  with  laudatory  strains  the  god  of  gods,  Parvati  and  Kali.” 

From  the  Garura  Puran. 

INVOCATION  TO  DURGA,  OR  KALI. 

“ On  the  ninth  of  each  half  month  invoke  Durga  with  these 
words  : ‘ Hrim,  protect  me,  O Durga ! O chief  of  the  divine 
mothers!  giver  of  blessings  ! accept  these  various  offerings  of  flesh 
and  my  prayers.''  On  the  third,  also,  of  Margashirsha  commence 


Demon. 


262 


SPECIMENS  OF  THE  SHASTERS. 


the  worship  of  Durga  before  her  image  having  eighteen  hands, 
and  holding  in  them  a mace,  a bell,  a looking-glass,  an  iron  rod, 
a bow,  a banner,  a small  drum,  a battle-axe,  a noose,  a lance,  a 
club,  a trident,  a disk,  a shield,  an  ankush,  a dart,  a thunderbolt, 
and  a skull ; and  address  to  her  the  following  hymn  : ‘ Om,  praise 
be  to  thee,  O Bhagawati,  Chamunda ! dweller  in  cemeteries, 
bearer  of  a skull,  borne  on  a car  drawn  by  ghosts,  Kalarattri, 
large-mouthed,  many-armed,  sounding  thy  bell  and  drum,  laugh- 
ing terribly,  gnashing  thy  horrid  teeth  loudly,  clothed  in  an  ele- 
phant’s skin,  with  a body  full  of  flesh  and  blood,  and  a tremen- 
dous tongue ! Praise  be  to  thee,  O Kali ! with  terrific  tusks  and 
fear-inspiring  eyes  flashing  like  lightning,  with  a countenance 
dark  with  frowns,  bearing  the  moon  on  thy  matted  locks,  and  on 
thy  neck  a string  of  skulls  ! Hram,  Hram , O destroyer  of  diffi- 
culties ! quickly  accomplish  this  business  ! O delighter  in  flesh 
and  blood  ! be  propitious,  be  propitious,  and  enter  this  place  ! 
Enter,  enter  ! tread,  tread  ! dance,  dance  ! Why  delayest  thou  to 
enter  ? O wearer  of  human  heads  and  skulls ! seize,  seize ! 
tear,  tear  ! consume,  consume  ! slay,  slay ! Hrum,  Hrum,  de- 
stroy, destroy  ! pierce,  pierce  with  thy  trident  ! kill,  kill  with 
thy  thunderbolt ! smite,  smite  with  thy  rod  ! cut  off,  cut  off  with 
thy  disk  ! fell,  fell  with  thy  mace  ! strike,  strike  with  thy  axe  ! 
Come,  come,  O Maheshwari!  come,  O Kamarini ! come,  O 
Varahi  ! come,  O Aindri ! come,  O Chamunda!  come,  O Kapa- 
lini ! come,  O Mahakali ! come,  O frequenter  of  Kailasa ! enter, 
enter  this  place,  O thou  who  executest  the  wrath  of  Rudra,  and 
causest  the  destruction  of  the  Asuras  ! ’ ” 

The  Introduction  or  Dedication  of  the  Mahabarat. 

A HYMN  OF  PRAISE  TO  DURGA. 

Hail,  greatest  of  goddesses,  victory  unto  thee, 

Victory  unto  thee,  Hurree  Chandee ! 

In  thy  forehead  thy  red  mark  appeared  so  glowing, 

O Dabee ! we  tremble  to  see  thee. 

At  thy  ears  hang  the  gold  rings  so  large  and  so  brilliant ; 

At  thy  nose  is  the  rich  gapamatee ; * 

Thy  hands  hold  the  cleaver,  and  trident,  and  blood-dish  — 

So  dreadful  appears  Bhagabattee ! 

Sixty-four  times  ten  millions  of  witches  and  spectres, 

Thee  their  patroness  and  mistress  attending. 

Thou  art  Loksmee,  the  primeval  mother  of  all  things, 

In  creation  we  see  thee  extending. 


* Jewel. 


SPECIMENS  OF  THE  SHASTERS. 


2ii 


In  each  house  dost  thou  enter,  on  holiness  thinking; 

There  to  dwell  with  the  pure  thou  art  wont 
Fifteen  million  times  than  a warrior  stronger, 

Thine  arm  Moyassoor  did  slay ; 

Thy  sword  Roktnbija,  the  dread  demon,  laid  low, 

And  the  fear  of  the  gods  did  allay. 

The  wife  of  Eswara,  a strange,  fearful  demon, 

A ghost  and  the  mother  of  all. 

Nineteen  millions  of  devils,  all  females  and  fearful, 

From  thy  body  came  forth  at  thy  call. 

With  round  eyes  and  flat  forehead  thou  starest  portentious, 

And  utterest  thy  dread  voice  in  thunder. 

With  thy  cleaver  and  blood-dish  and  bloody  tongue  quivering, 

Thou  enterest  graveyards,  devouring  choice  corpses, 

Still  with  battle-field  slaughter  unfilled. 

How  sweet  is  the  blood  of  the  good  man  unto  thee  ! 

Still  his  gore  from  thy  mouth  is  distilled. 

Thou  rejoicest  to  hear  the  dread  battle’s  loud  slaughter, 

The  sound  of  the  Ra ! Ra ! so  dire. 

The  chief  of  the  holy,  thy  names,  lady,  are  many, 

At  the  cry  of  11a ! Ra ! swiftly  flying. 

Nine  hundred  times  counted,  one  thousand  of  witches, 

Of  ghosts  and  of  devils  obey  thee. 

In  the  silence  of  midnight,  when  dark,  are  thy  witches 
A corpse  for  a vehicle  using, 

When  the  fresh  dead  are  lying,  thou  a feast  gladly  makest, 

With  the  green  skulls  thy  fancy  amusing. 

When  the  flames  of  the  funeral  gleam  through  the  night’s  darkness, 
When  the  dead  they  are  wont  to  consume, 

How  swiftly  thou  runnest  to  snuff  the  rich  odors ! 

To  thee  they  are  richest  perfume. 

To  thy  timbrel’s  jingle,  in  the  air  ever  sounding, 

Ghosts  and  devils  innumerable  dance ; 

They  share  in  thy  honors  and  share  in  thy  worship, 

As  thy  name  and  thy  praise  they  advance. 

Thou  art  greater  than  Brahma,  or  Vishnu,  or  Shiva 
Thou  art  called  the  great  Bhagabattee. 

Translated  by  Rev.  Charles  Lacey,  for  Caleb  Wright. 


From  the  Matsya  Pur  an,  Chap.  3,  4. 

BRAHMA’S  INCEST. 

Brahma  next  formed  from  his  own  immaculate  substance  a 
female,  who  is  celebrated  under  the  names  of  Shatarupa, 
Savitri,  Sarasvati,  Gayatri,  and  Brahmani.  Then,  beholding 
his  daughter,  born  from  his  own  body,  Brahma  became  wounded 
with  the  arrows  of  love,  and  exclaimed,  1 How  surpassing  lovely 
she  is  ! ’ But  Shatarupa  turned  to  the  right  side  from  his  gaze, 
and,  as  Brahma  wished  to  look  after  her,  a second  head  appeared  ; 


264 


SPECIMENS  OF  THE  SHASTERS. 


and  thus,  as  she  passed,  m order  to  avoid  his  amorous  glances,  to 
his  left  and  his  rear,  two  other  heads  successively  manifested 
themselves.  At  length  she  sprang  into  the  sky,  and,  as  Brahma 
was  anxious  to  gaze  after  her,  a fifth  head  was  immediately 
formed.  Then  Brahma  thus  called  to  his  daughter  : ‘ Let  us 
generate  all  kinds  of  animated  beings,  men,  Suras,  and  Asuras.’* 
On  hearing  these  words  she  descended ; and,  Brahma  having 
espoused  her,  they  withdrew  into  a secluded  spot,  and  there 
indulged  in  the  delights  of  love  for  one  hundred  divine  years.” 


From  the  Vamana  Puran,  Chap.  6. 

“ Then  Hara,  wounded  by  the  arrows  of  Kama,  [the  god  of 
love,]  wandered  into  a deep  forest,  named  Daruvanam , where 
holy  sages  and  their  wives  resided.  The  sages,  on  beholding 
Shiva,  saluted  him  with  bended  heads,  and  he,  wearied,  said  to 
them,  ‘ Give  me  alms.’  Thus  he  went  begging  round  the  differ- 
ent hermitages  ; and,  wherever  he  came,  the  minds  of  the  sages’ 
wives,  on  seeing  him,  became  disturbed  and  agitated  with  the 
pain  of  love,  and  all  commenced  to  follow  him.  But,  when  the 
sages  saw  their  holy  dwellings  thus  deserted,  they  exclaimed, 
lMay  the  lingam  of  this  man  f fall  to  the  ground ! ’ That 
instant  the  lingam  of  Shiva  fell  to  the  ground ; and  the  god 
immediately  disappeared.  The  lingam,  then,  as  it  fell,  penetrated 
through  the  lower  worlds,  and  increased  in  height  until  its  top 
towered  above  the  heavens.  The  earth  quaked,  and  all  things 
movable  and  immovable  were  agitated ; on  perceiving  which, 
Brahma  hastened  to  the  Sea  of  Milk,  and  said  to  Vishnu,  ‘ Say, 
why  does  the  universe  thus  tremble?’  Hari  replied,  ‘On  ac- 
count of  the  falling  of  Shiva’s  lingam,  in  consequence  of  the 
curse  of  the  holy  and  divine  sages.’  On  hearing  of  this  most 
wonderful  event,  Brahma  said,  ‘ Let  us  go  and  behold  this 
lingam.’  The  two  gods  then  repaired  to  Daruvanam;  and,  on 
beholding  it  without  beginning  or  end,  Vishnu  mounted  the 
king  of  birds  and  descended  into  the  lower  regions  in  order  to 
ascertain  its  base  ; and,  for  the  purpose  of  discovering  its  top, 
Brahma  in  a lotos  car  ascended  the  heavens.  But  they  returned 
from  their  search  wearied  and  disappointed,  and  together  ap- 
proaching the  lingam,  with  due  reverence  and  praises,  entreated 

* Suras  are  gods,  and  Asuras  are  demons. 

* Shiva  was  disguised,  and  the  sages,  therefore,  did  not  know  him. 


SPECIMENS  OF  THE  SHASTERS. 


2t>5 


Shiva  to  resume  his  lingam.  Thus  propitiated,  that  god  appeared 
in  his  own  form,  and  said,  ‘ If  gods  and  men  will  worship*  my 
lingam,  I will  resume  it;  but  not  otherwise.’  To  this  proposa1 
Vishnu,  Brahma,  and  the  gods,  assented.”! 


From  the  Bhagavat  Gceta,  p.  90. 

PART  OF  ARJOON’S  DESCRIPTION  OF  KRISHNA,  WHOM  HE  SAW 

IN  A VISION. 

“ The  winds,  alike  with  me,  are  terrified  to  behold  thy 
wondrous  form  gigantic ; with  many  mouths  and  eyes ; with 
many  arms,  and  legs,  and  breasts;  with  many  bellies,  and  with 
rows  of  dreadful  teeth ! Thus,  as  I see  thee,  touching  the 
heavens,  and  shining  with  such  glory,  of  such  various  hues, 
with  widely-opened  mouths,  and  bright,  expanded  eyes,  I 
am  disturbed  within  me  ; my  resolution  faileth  me,  O Vish- 
nu ! and  I find  no  rest ! Having  beholden  thy  dreadful  teeth, 
and  gazed  on  thy  countenance,  — emblem  of  time’s  last  fire, 
— I know  not  which  way  to  turn  ! I find  no  peace  ! Have 
mercy,  then,  O god  of  gods  ! thou  mansion  of  the  universe  ! 
The  sons  of  Dhreetarashtra  now,  with  all  those  rulers  of  the 
land,  Bheeshma,  Drona,  the  son  of  Soot,  and  even  the  fronts  of 
our  army,  seem  to  be  precipitating  themselves  hastily  into  thy 
mouth,  discovering  such  frightful  rows  of  teeth  ! whilst  some 
appear  to  stick  between  thy  teeth  with  their  bodies  sorely 
mangled.  As  the  rapid  streams  of  full-flowing  rivers  roll  on  to 
meet  the  ocean’s  bed,  even  so  these  heroes  of  the  human  race 
rush  on  towards  thy  flaming  mouths.  As  troops  of  insects,  with 

* It  is  now  the  principal  object  of  worship  in  more  than  half  of  the  temples  of 
India. 

f “ The  lingam  is  formed  of  stone,  and  consists  of  a base  three  or  four  feet  high, 
the  top  of  which  is  surrounded  by  a raised  rim ; and  in  the  middle  is  slightly 
excavated,  and  raised  on  a level  with  the  rim,  the  figure  of  a yoni,  ( pudendum  mu- 
liebre,)  from  the  centre  of  which  rises  a smooth,  round  stone,  slightly  conical 
towards  the  top,  of  a foot  and  a half  in  height  and  about  three  inches  diameter  at 
the  base.  Major  Moor  has,  therefore,  very  justly  observed,  ‘ It  is  some  com- 
parative and  negative  praise  to  the  Hindus,  that  the  emblems  under  which  they 
exhibit  the  elements  and  operations  of  nature  are  not  externally  indecorous. 
Unlike  the  abominable  realities  of  Egypt  and  Greece,  we  see  the  phallic  emblem 
in  the  Hindu  Pantheon  without  offence ; and  know  not,  until  the  information  be 
extorted,  that  we  are  contemplating  a symbol  whose  prototype  is  indelicate.  The 
plates  of  my  book  may  be  turned  and  examined,  over  and  over,  and  the  uninformed 
observer  will  not  be  aware  that  in  several  of  them  he  has  viewed  the  typical  rep- 
resentation of  the  generative  organs  or  powers  of  humanity.’  ” — Ancient  and  Hindu 
Mythology,  by  Col.  Kennedy,  pp.  103, 104. 


266 


SPECIMENS  OF  THE  SHATTERS. 


increasing  speed,  seek  their  own  destruction  in  the  flaming  fire, 
even  so  these  people,  with  swelling  fury,  seek  their  own  destruc- 
tion. Thou  involvest  and  swallowest  them  altogether,  even  unto 
the  last,  with  thy  flaming  mouths,  whilst  the  whole  is  filled  with 
thy  glory,  as  thy  awful  beams,  O Vishnu,  shine  forth  on  all 
sides ! ” 


THE  MOON  PLANT  SACRIFICE. 

The  moon-plant  must  he  collected  in  a moonlight  night,  from 
the  table-land  on  the  top  of  a mountain,  and  carted  to  the  place 
of  sacrifice  by  two  rams  or  he-goats.  The  juice  of  the  plant, 
mixed  with  barley  and  other  ingredients,  becomes,  by  fermenta- 
tion, a very  intoxicating  liquor.  The  officiating  Brahmins  are  to 
drink  this  liquor  as  a part  of  the  performance.  The  sacrifice 
continues  several  weeks,  and  is  accompanied  by  numerous  aus- 
terities which  endanger  the  lives  of  the  worshippers. 

Tuka  Rama,  a sage  who  flourished  about  three  hundred  years 
ago,  speaks  of  muzzling  the  animals  used  in  carting  the  moon- 
plant,  and  of  beating  them  to  death  by  the  fists  of  the  Brahmins. 
His  verses  are  to  the  following  effect : — 

“ Beat  to  death  the  ram  you’ve  muzzled, 

And  offer  the  Soma  with  sacred  song : — 

So  they  say ; but  yet  I’m  puzzled, 

And  half  suspect  such  worship  wrong  ; 

For  rites  like  these  are  at  best  but  scurvy, 

That  turn  religion  topsy-turvy.” 

In  the  Sama  Veda,  there  is  a series  of  about  a thousand  verses, 
designed  to  be  chanted  or  sung  at  the  moon-plant  sacrifice.  The 
following  extracts  will  serve  as  specimens.  Each  paragraph,  the 
last  one  excepted,  contains  an  entire  verse. 

“ O Agni ! whether  I now  speak  with  true  intonations  or  with 
false,  I mean  to  praise  thee.  Come  hither,  therefore,  and  grow 
great  by  drinking  this  moon-plant  juice.” 

“ 0 India ! drinker  of  the  moon-plant  juice,  these  thy  friends 
[the  attendant  priests]  look  on  thee,  with  the  affection  that  the 
cattle-feeder  looks  on  his  cattle.” 

“ We  call  on  thee,  the  performer  of  meritorious  acts,  day  by 
day,  as  men  call  on  the  cow  to  the  milking.” 

“Let  these  moon-plants  fill  thee  with  delight,  0 holder  of  the 
thunderbolt ! Do  thou  procure  for  us  wealth,  and,  at  the  same 
time,  kill  outright  all  who  hate  the  Brahmins.” 


SPECIMENS  OF  THE  SHASTERS. 


267 


“ 0 India ! wherever  — whether  in  some  strong  chest  or  in  some 
hill  or  well  — treasure  worthy  of  regard  is  laid  up,  thence  do  thou 
bring  it  to  us.” 

“O  Indra!  this  morning  accept  our  sacrifice,  accompanied 
with  rice,  curds,  sweet  cakes,  and  praises.” 

“ Come  into  our  presence  to  partake  of  the  moon-plant  juice 
and  other  viands.  Do  not  get  angry  with  us,  [but  bear  with  us] 
as  an  elderly  man  does  with  a young  wife.” 

“ We,  who  are  eager  for  the  possession  of  riches,  take  hold  of 
thy  right  hand,  O Indra,  lord  of  wealth  !’  We  know  thee,  O 
mighty  god  ! to  be  lord  of  cattle ; give  us  then  that  wealth  which 
consists  in  cows  that  yield  large  supplies  of  milk.” 

“ O worthy  of  all  praise  ! let  our  eucharistic  songs  fix  thee,  as 
firmly  as  the  charioteer  is  fixed  in  his  seat,  and  let  their  sym- 
phony sound  before  thee  like  the  lowing  of  newly-calved  cows 
for  their  calves.” 

“ When,  O Indra ! those  who  come  to  worship  invoke  thee, 
and  delight  thee  with  sacrificial  viands,  and  ceremonies  used  for 
the  obtaining  victory  over  our  enemies,  then  do  thou  yoke  thy 
banquet-going  horses,  and  having  slain  some  one,  and  seized  his 
wealth,  bestow  it  on  us.” 

“ Bestow  on  us  a good  and  auspicious  intellect,  along  with 
wisdom  and  food,  that  we  may  secure  thy  friendship ; and  do 
thou  delight  in  our  spirituous  liquors  as  cows  do  in  rich 
pasturage.” 

“ He  who  causes  the  well-filled  golden-colored  horses’  grain- 
dish  to  glisten,  is  the  man  who  will  stand  in  the  first  place  before 
thy  rain-causing,  cow-conferring  chariot.  O Indra  ! now  yoke 
thy  horses.” 

“ Come,  O Indra ! with  all  thy  bands,  like  the  herd  of  cows 
collected  in  the  cow-house.” 

The  mountain-produced,  pressed  moon-plant  is  distilling  its 
juice  in  the  holy  place.  Thou,  O Soma!  art  the  embroiler  of  all 
things  in  thy  drunken  frolics.” 

;£  The  Brahmins,  void  of  malice,  sing  praises  before  the  beloved, 
much-desired  presence  of  Indra,  with  the  affection  cow-mother3 
lick  their  calves  in  the  day  they  are  produced.” 

“ [O  priests,]  we  praise  all  the  day  long  that  renowned,  foe- 
destnnnng  Indra  of  yours,  who  gets  muzzy  on  the  sacrificial  bever- 
age placed  in  the  sacred  vessels,  with  voices  raised  as  loud  as  those 
of  milch-cows  lowing  for  their  calves.  [Indra,]  we  desire  of  thee 
quickly  to  give  us  food  of  heavenly  origin,  worthy  of  being 


268 


SPECIMENS  OF  THE  SHASTERS. 


bestowed,  encircled  with  majesty  as  a mountain  with  clouds, 
capable  of  feeding  multitudes,  worthy  of  being  extolled,  in  hun- 
dreds and  thousands  of  different  kinds  of  measure,  and,  united 
with  it,  abundance  of  cows.” 

“ The  sweet  moon-plants,  when  pressed,  flow  in  a stream,  and 
with  a loud  voice,  for  the  production  of  inebriation.  The  juices 
flow  down  during  the  time  of  bruising  with  a noise  for  the 
glorious  toper  Indra,  who  gives  its  splendor  to  the  morning.” 


From  the  Padma  Puran,  Chap.  IX. 

OCCURRENCES  IN  THE  HEAVEN  KAILASA. 

Narada  said  : — “ At  this  time  I went  and  informed  Jalandhara 
that  Shambhu  * had  promised  to  effect  his  destruction.  Jaland- 
hara then  said  to  me,  ‘ O holy  sage ! what  precious  things  are 
contained  in  the  abode  of  the  bearer  * of  the  trident  ? Acquaint 
me  with  the  whole,  as  war  should  not  be  unless  there  be  booty/ 
I replied,  * Shambhu  is  old,  covered  with  ashes,  his  neck  marked 
with  the  poison  of  serpents,  mounted  on  a bull,  bearing  a beggar’s 
dish  in  his  hand,  and  with  an  elephant-headed  and  a six-headed 
son,f  and  he  has  nothing  valuable  belonging  to  him  except  the 
lovely  and  full-bosomed  daughter  of  the  mountain.  Inflamed 
with  love  and  captivated  by  her  beauty,  Mahesha  * passes  his 
days  in  sport  and  dalliance,  or  sings  and  dances  to  amuse  her. 
She  is  named  Parvati,  and  far  excels  in  loveliness  either  Vrinda 
or  the  nymphs  of  heaven.’  Having  thus  spoken,  and  excited 
the  desire  of  Jalandhara,  I disappeared. 

“ After  this  the  son  of  the  sea  despatched  Rahu  on  an  embassy 
to  Kailasa,  who  arrived  there  in  a moment ; and,  on  beholding 
the  resplendent  abode  of  Shambhu,  he  exclaimed  to  himself, 
1 How  wonderful  is  this  place ! ’ He  then  wished  to  enter,  but 
was  prevented  by  the  warders,  who  demanded  his  business. 
Rahu  replied,  ‘ I am  the  ambassador  of  Jalandhara  ; but  the  mes- 
sage of  a mighty  king  is  not  addressed  unto  a doorkeeper.1 
Nandi,  hearing  these  words,  hastened  and  informed  Shiva  ; and, 
having  received  his  commands,  introduced  Rahu.  Having  en- 
tered, he  beheld  Shambhu,  five-faced  and  ten-armed,  his  sacri- 
ficial cord  formed  of  a snake,  and  his  matted  locks  adorned  with 
the  moon,  waited  upon  by  vile  and  ugly  servants,  but  attended 


* Shiva. 

f Ganesa  and  Kartika.  See  the  engraving  of  Gnncsa  on  page  21. 


Nandi  is  the  Bull  on  which  Shiva  is  said  to  perform  his  jourriies.  It  appears  from 
an  extract  from  the  Shasters  commencing  on  the  opposite  page  that  Nandi 
is  a quadruped  of  no  ordinary  attainments.  His  image  in  this 
temple  is  rudely  carved  from  a large  block  of  block  granite. 


* 


I 


SPECIMENS  OF  THE  SHASTERS. 


271 


by  all  the  immortals,  who,  looking  to  the  ambassador,  desired 
him  to  speak.  Raliu  then  began  : ‘ O lord  ! I am  sent  to  thee 
by  Jalandhara : hear  his  auspicious  words  from  my  mouth  ; and 
do  thou,  who  art  addicted  to  devotion,  devoid  of  affection,  an 
abandoner  of  works,  who  hast  neither  father  nor  mother,  nor 
observest  the  duties  of  the  householder,  obey  his  commands. 
The  mighty  Jalandhara  enjoys  the  dominion  of  the  three  worlds  : 
do  thou  also  become  subject  to  him.  Why  shouldst  thou,  old, 
libidinous,  and  the  rider  of  a bull,  refuse  to  obey  him?’  While 
Rahu  thus  spoke,  the  sons  of  Shiva,  Ganesa  and  Skanda,*  were 
rubbing  his  body ; and,  disturbed  by  their  hands,  Vasuki  fell  to 
the  ground,  and  immediately  began  to  swallow  the  rat,  Ganesa's 
vehicle,  beginning  with  the  tail.  Gananayaka,f  on  observing 
the  snake  about  to  swallow  his  courser,  called  out,  ‘ Loose ! 


Skanda,  or  Kartika. 


'oose  ! ’ At  this  time  Skanda’s  peacock  began  to  scream  in  the 
shrillest  manner  ;•  and  the  serpent,  frightened,  disgorged  the  rat, 
and  hastened  to  replace  himself  on  the  neck  of  Shiva,  where, 
violently  respiring,  he  dimmed  the  brightness  of  the  moon  with 
his  poisonous  breath.  Then  came  the  beloved  of  Vishnu,  drip- 
ping from  her  couch  in  the  Milky  Sea,  and  bearing  a vase  full 
with  the  beverage  of  immortality,  with  which  she  reanimated 
the  head  of  Brahma  that  Shiva’s  hand  eternally  displays.  The 
head,  falling  and  rolling  on  the  ground,  exclaimed  in  boasting 
accents,  while  the  spectators  expressed  to  each  other  their  aston- 
ishment, ‘ 1 am  the  first  — I am  the  most  ancient  of  beings  — I 
am  the  creator  — I am  the  lord  of  all  things.’  At  this  moment, 
from  the  matted  locks  of  Shiva  sprang  myriads  of  beings,  three- 


# Kartika 


f Ganesa. 


272 


SPECIMENS  OF  THE  SHASTERS. 


faced,  three-footed,  seven-armed,  and  with  yellow  hair  hanging  in 
long  and  matted  locks,  on  seeing  whom  the  head  became  mute  as 
the  dead.  Having  beheld  these  wonders,  Rahu,  in  fear  and  aston- 
ishment, thus  again  addressed  Mahesha:  ‘ O lord!  through  the 
strength  of  thy  devotion  and  abstraction,  affections  touch  not 
thee ; why  then  dost  thou  sacrifice  to  feelings  and  passions  ? 
Thou  receivest  adoration  from  Brahma  and  all  other  deities  ; but 
who  is  the  god  whom  thou  adorest  ? Thou  art  the  supreme  god  ; 
why,  therefore,  dost  thou  collect  the  scraps  of  the  beggar  ? But, 
O chief  of  devotees  ! since  thou  preferrest  a state  of  pious  mortifi- 
cation, yield  up  Gauri  and  thy  two  sons,  Ganesa  and  Skanda ; 
and  do  thou,  with  a beggar’s  dish,  wander  from  door  to  door.’ 
Thus  Rahu  urged  his  request  in  many  words ; but  Maheshwara 
returned  no  answer.  Then  Rahu,  as  Isha  would  not  break 
silence,  thus  addressed  Nandi:  ‘Thou  art  a minister  and  a 
general,  and  canst  therefore  inform  me  what  means  this  departure 
from  all  received  usages  ; as  it  is  not  becoming  that  a prince,  to 
whom  an  ambassador  is  sent,  should  preserve  silence.’  But 
Nandi  replied  not,  and  immediately,  on  a sign  from  Shiva, 
reconducted  and  dismissed  Rahu,  who  hastened  to  Jalandhara 
and  related  to  him  all  that  had  passed.” 

“ The  mighty  Jalandhara,  having  heard  the  relation  of  his  am- 
bassador, immediately  arrayed  his  army  and  marched  forward. 
Then  the  tumult  of  his  approaching  forces  resounded  through 
the  inmost  recesses  of  Mandara ; and  wide  was  it  spread  by  the 
echoes  of  Meru,  while  lions  started  from  their  dens;  warlike 
instruments  with  their  clangor,  dear  to  the  warrior,  deafened  the 
three  worlds  ; and,  as  trod  the  mighty  Danavas,  the  lofty  moun- 
tains trembled,  and  the  seas  were  agitated.  The  armor  of 
warriors  clashed  as  on  they  marched,  borne  on  various  vehicles  ; 
and  the  wheels  of  the  war -chariots  harsh  grated  along  the 
ground.  White  umbrellas  shaded  the  mighty  host  from  the  sun, 
and  fans  formed  of  peacocks’  feathers  prevented  heat.  From  the 
innumerable  elephants,  cars,  horse,  and  foot,  arose  clouds  of  dust, 
which  spread  over  the  sky  like  the  blue  lotos,  or  the  dark  billows 
of  the  heaving  ocean.  * * * Then  Nandi  and  Shumbha 

showered  arrows  on  each  other  thick  as  the  leaves  are  strown  on 
Mandara  when  storms  agitate  its  trees.  At  length  Shumbha, 
throwing  away  his  bow,  rushed  to  the  chariot  of  Nandi,  and, 
wounding  him  on  the  breast,  he  fell  senseless  like  a mountain 
struck  by  a thunderbolt.” 


DATE  DUE 

Demco,  Inc.  38-293 

